^  K^^'-y^ 


f !  /       '-^       V 


cii'i"  or 


A    V 


I  B  m  V 


OF   THE 

DOCTRINES  AND  DUTIES 


OF  THE 


CHRISTIAN  RELIGION, 

IN  FORTYNINE  DISCOURSES  on 

St.  Paul's  Epistle  to  the  Ephesians* 

WITH     A 

PRELIMINARY  DISCOURSE 

ON    THS 

EVIDENCES  OF  the  GOSPEL, 

ESPECIALLY  THOSE  DERIVED  FROM  THE 

Co?tverJion,  Mijiijiry  and  Writings  of  that  Apojile. 


BY  JOSEPH    LATHROP,  D.  D. 

PASTOR  OF  THE  CHURCH  IN  WESTSPRINCFtfLD. 


..»..>..O,..<^j*ct0>^5»'  •<»•«••<■• 
^RINTED  AT    WORCESTER,    MASSACHUSETTS  ■' 

BY  ISAIAH  THOMAS,   jun. 

[PROfRIETOR  OF  THE  WORK.  ACCORDI.NG  TO  tA.W.] 

September 1801.  , 


^x 


A 


1  HE   author   of  the  following  work  has 

made  it  a  frequent  praftice,  in  the  courfe  of  his  miniftry, 

V,,     to  feleft,  for  the  fubjeft  of  his  public  difcourfes,  a  large 

N    portion  of  fcripture,  a  nulmber  of  chapters   in  a  book,  a 

.^     whole  book,  or  Epiftle,  going  through   it,  paragraph  by 

paragraph,  in  order.     From  this  method  of  preaching  h^ 

has  contemplated  thefe  two   advantages  : — The  preacher 

"'    will  thus  be  led  to  treat  on  fome  fubje£ls,  which,  in  the 

:v    ordinary  way  of  feleftion,   might  be  overlooked  ;  and  he 

^  will  exhibit  the  conne£led  train  of  reafoning  which  runs 

^    through  the  book,  and  thus  will  lead  his  hearers  to  obferve 

3    the  connexion  and  argumentation  of  fcripture  in  their  pri- 

''i    vate  reading. 

t>.  Among  the  books  felefted  for  the  fubje^s  ol  a  fe- 

^  ,   Ties  of  difcourfes,  that  entitled    *'  The  EpiJUe  to  the  Ephe- 
'  "  Jians"  is  one.     Whether  this  Epiftle  was  originally  writ- 
">-  ten  to  the  Ephejians,  as  is  generally  fuppofed  ;    or  written 
to  the  Laodiceans,  and  from  them  conveyed,  by  copy,  to 
.    the  Ephefians,  as  fome  have  conje6lured,  is  a  queftion,  not 
^  neceffary  here  to  be  difcuffed  ;  for  on  the  decifion  of  this 
;s   queftion  neither  the  genuinenefs,  nor  ufefulnefe  of  the  E- 
^       piftle  will   depend.     The  reafons   for  the-  former  opinion 
V-will  be  found  in  Hammond,  Whitby,*  and  other  com- 
mentators ;  the  reafons  for  the  latter  may  be  feen  in  Pa  ley's 
Foras  Paulinae. 

This  Epiftle  is  more  replete  with  fentiment.  and 
enriched  with  a  greater  variety  of  matter,  than  Paul's  other 
Epiftles,  and,  perhaps,  than  any  other  book  in  the  facred 
volume.  It  is  a  compendium  of  the  gofpel.  In  difcourf- 
ing  upon  it,  the  author  of  the  enfuing  fcrmons,   has  ob- 

•  The  Publiflier  of  this  work  has  juft  reprinted    Whitby's  Dxscol'  rte?, 
wMch  are  to  be  fold  by  him  in  'Worrefl-r. 


IV 


PREFACE. 


ferved  its  order,  attended  to  its  connexion,  elucidated  from 
fcripture,  efpecially  from  Paul's  other  writings,  the  pafltages 
which  feenicd  obfcure,  noticed  every  fubjeft  which  it  pre- 
fcntcd  to  him,  and  treated  the  whole  in  a  familiar  and 
praflical  manner,  that  the  work  might  be  adapted  to  every 
capacity,  and  to  general  ufefulnefs. 

Hi.  will  not  call  this  a  complete  body  of  divinity  : 
for  iLis  not  call  into  a  fyftematic  form,  nor  does  it  contain 
every  fubjefl,  which  might  be  expe6led  in  a  complete  fyf» 
tern.  But  mofl  of  the  fubje61:s,  which  peculiarly  belong  to 
the  Chri/lian  fcheme,  as  diltin6l  from  natural  religion,  are 
here  ftated  and  explained,  if  not  in  the  fyftematic  order, 
yet  in  the  order  in  which  the  Apoftle  has  placed  them. 

SoMt  fiibje61s,  on  which  the  author  has  before 
publiflied  his  fentiments,  as  baptifm,  the  church,  and  the 
difciiminaiion  between  true  and  falfe  teachers,  are  here 
pafTed  over  in  a  fummary  way,  left  this  work  fhould  be  too 
voluminous  ;  and  it  is  probable  that  of  thofe,  who  have 
not  condcfcended  to  read  his  former  publications,  few  will 
think  this  worthy  of  their  perufal. 

The  prevalence  of  infidelity,  in  the  prefent  day, 
fuggcfted  the  propriety  of  prefixing  to  this  work  a  prelim* 
inary  difcourfeon  the  Divine  Authority  of  the  Gofpel,  and 
particularly  on  the  genuinenefs  and  authenticity  of  the 
writings  afcribed  to  St.  Paul. 

This  work,  which  was,  in  a  courfe  of  Sermons, 
laid  before  the  people  to  whom  the  author  ftands  immedi- 
ately related,  is  now  humbly  prcfented  to  the  public,  with 
liis  arJciit  wifhcs  and  prayers  that  the  blefling  of  God  may 
accompany  it. 


Ml 


SERMON      I. 


An  Introductory  Sermon  ofi  the  Evi- 
dences of  the  Gospel,  and  the  Genuine: 
NESS    c/"  Paul's  Epistles, 


ACTS  xxvi.  i6,  17. 


t  have  appeared  unto  thee  for  this  purpofe^  to  maketkec 
a  minijler  and  a  witnefs  both  of  thofe  things  which 
thou  hajl  fee%  and  oj  thofe  in  which  I  will  appear 
unto  thee,  delivering  thee  from  the  people  and  from 
the  Gentiles^   unto  whom  now  I  fend  thee  j-— - — . 


AUL,  in  the  precedlhg  verfes, 
"^  declares  before  Agiippa, the  time 
and  manner  of  his  converfion 
to  the  faith  of  Chrift,  atid  the 
extraordinary  cirdimftances 
which  attended  it.  Atid,inthe 
v/ords  now  read,  he  fubjoins 
an  account  of  the  commiffion, 
which  he  received  from  Chrift,  to  preach  his  gofpel 
among  the  Jews,  and  efpecialJy  amQng  the  Gef?.* 
files, 

A 


6  Evidences  of  the  Gofpd.         [Serm.  I» 

The  lingular  method,  which  Jefus  took,  to  con- 
vince Paul  of  the  truth  of  the  gofpei,  was  not;  out 
of  partial  favor  to  him,  for  furely  he  had  done 
nothing  to  recommend  himfelf,  but  rather  out  of  a 
general  benevolence  to  mankind;  for  this  man  tvas 
a  chofen  velTel — a  fuitable  inflrument  to  convey 
Chrill's  name  among  them.  Jefus  miraculoufly 
appeared  to  him  to  make  him  a  minifler  of  the  gof- 
pei, and  a  witnefs  of  thofe  fafts  by  which  its  truth 
is  fupported.  And  having  furniflied  him  for  his 
wo)k.  Jefus  fent  him  forth  topubliOithe  doftrines, 
and  dilplay  the  evidences  of  the  gofpei  among  the 
people  of  the  Jews,  and  among  the  Heathen  na- 
tions. 

The  words  teach  us,  that  ''the  Apoflle  Paul  was 
a  notable  and  illuflrious  inftrument  in  fpreading 
the  knowledge  and  confirming  the  truth  of  the  re- 
ligion of  Chiifl."  Such  he  appears  from  the  hif- 
tory  given  of  him  in  the  Ac^s  of  the  Apoftles,  and 
from  the  writings  which  he  himfelf  has  left  for  the 
ufc  of  the  church. 

My  dcfign  is  lo  give  a  fummary  view  of  the  ev- 
idences of  Chriftianity,  and  particularly  to  illuf- 
trate  the  evidences  derived  from  the  converfion, 
preaching  and  writings  of  this  eminent  minifler 
and  ui^ntfs. 

The  Chiiflian  religion  does  now  exifl,  and  for 
many  ages  it  has  cxiflcd  in  the  world.  To  ac- 
count for  its  exigence,  without  admitting  its  truth, 
ir  is  impoffiblc  :  P'or  it  did  not  take  place  by  the 
influence  of  human  authority,  or  the  terror  of  mil- 
itary power,  but  by  familiar  in(lru£tions  and  ob- 
vious miracles.  'J  he  credit  of  it  depends  on  thefe 
plain  fadls — that  about  eighteen  hundred  years  a- 
go,  there  arofc  in  Judea  an  extraordinary  perfon, 
called  Jefus  of  N^izarcth,  who  declared  himfelf  to 
be  divinely  fent  into  the  world,  as  an  inflruftor,  re- 
fovmer  and  favior  of  men — that  he  lived  a  molt 
virtuous  and  haly  life — that  he  taught  a  religion  in 


!S»!RM.  L]         Evidences  of  the  Gofpeh  7 

fome  refpe6ls  new,  in  many  refpeds  more  perfect 
than  had  ever  been  taught  before,  and  in  all  ref- 
pefts  pure  and  excellent— that  he  wrought  many- 
great  and  aftoniftiing  miracles — that  he  foretold 
many  things,  humanly  improbable,  which  were 
verified  in  event — that  he  fuflPered  death  by  a  pub- 
lic crucifixion,  and,  on  the  third  day,  rofe  again, 
and  appeared  to  many  in  different  times  and  plac- 
es, not  only  to  Tingle  perfons,  but  to  companies, 
and  to  more  than  five  hundred  at  once,  and  fre- 
quently to  thofe  who  had  rnoft  intimately  known 
him  before  his  death,  and  who  confaquentiy  could 
not  miftake  another  perfoh  for  him — that  after  a- 
bout  forty  days,  he,  in  the  prefenceof  a  large  con- 
courfe  of  difcipies,  vifibly  afcended  on  high,  and 
difappeared  from  the  admiring  fpeda tors— that, 
foon  after  this,  according  to  his  previous  promife, 
the  difcipies  whom  he  had  chofen  to  be  the  wit- 
neffes  of  his  works  and  the  minilters  of  his  word, 
were  endued  with  extraordinary  gifts,  qualifying 
them  to  go  forth  and  proclaim  his  religion  in  the 
world. 

If  fuch  rafts  as  thefe  did  really  exifl,  the  religion 
of  the  gofpel  is  indubitably  true.  They  who  dif- 
believe  the  gofpel,  mull  deny  that  there  eve;  was 
fuch  a  man,  or  that  he  e\'er  wrought  fuch  miracles, 
and  died  and  rofe  again  in  the  manner  allcdged. 

Miracles,  which  are  effeds  produced  above  the 
common  powers,  and  in  a  way  different  from  the 
flated  courfe  of  nature,  plainly  difcover  God's  im- 
mediate interpofition.  From  the  goodnefs  and  ve- 
racity of  God,  we  may  conclude,  that  he  never  will 
immediately  interpofe  to  give  fuch  credibility  to  a- 
faifehood,  that  men,  inquiring  honeflly,  and  judg- 
ing rationally,  muft  receive  it  as  a  truth. 

The  miracles  of  Chrift,  (admitting,  for  the  pref- 
ent,  the  Chriftian  hiitory  to  be  true)  were  great  and 
numerous ;  and  he  conftantly  appealed  to  them  as 
evidences  of  the  divinity  of  his  miffion  and  doc- 


8  Evidences  of  the  Co/pel.         [Serm.  T. 

trines.  To  fuppofe,  that,  in  fnch  a  cafe,  God 
fhould  enable  an  irnpoflor  to  perform  thefe  mar- 
vellous works,  which  are  related  of  Jefus,  is  con- 
trary to  all  our  ideas  of  the  divine  charafter. 

They  who  faw  Chrift  heal  the  fick,  raife  the  dead, 
cafl,  out  devils,  and  ftill  the  ftorms — they  who  faw 
him  yield  himfelf  to  death,  and  then,  exaftly  ac- 
cording to  his  predi6tion,  return  from  the  grave, 
afcend  into  heaven,  arid  fhcd  down  on  his  dilciples 
the  promifed  gifts  of  his  fpirit — efpecially  they 
who  felt  themfclves  partakers  of  thefe  wonderful 
gifts,  could  not  doubt,  but  that  he  was,  what  he  de- 
clared himfelf  to  be,  the  Son  of  God  and  the  Saviof 
of  men,  and  that  his  religion  was  a  heavenly  inlli- 
tution. 

The  difciples  of  Jefus,  (allowing  that  there  were 
fuch  perfons)  were  credible  witnell'esof  thefe  fa£ls; 
for  they  related  them  as  matters  which  fell  under 
their  own  obfervation.  That  which  they  faw  and 
heard,  they  declared  to  the  world.  Whether  they 
really  faw  the  dead  arife,  the  fick  and  lame  reftored 
to  health  and  foundnels,  thoufands  fed  with  a  few 
ftnall  loaves  ;  whether  they  themfelves  were  able 
to  work  miracles  and  fpeak  with  divers  tongues  ; 
whether  Jelus,  who  was  crucified,  aflually  arofe 
and  appeared  to  ihcm ;  whether  they  converfed 
'vith  him,  faw  his  wounds  and  heard  his  inftruc- 
lions;  were  fadls  in  which  they  could  not  be  deceiv- 
ed. If,  then,  their  relation  was  not  true,  they  mufl 
luue  intended  to  deceive  mankind. 

But  it  is  not  conceivable,  that  they  fhould  have 
fuch  a  difhoncfl;  intention  :  For  by  their  teflimony 
to  the  miracles  and  refurreftion  of  Chrift,  they  ex- 
pofed  themfelves  to  poverty,  reproach,  mifery  and 
death.  And  it  cannot  be  imagined,  that  a  number 
of  men  flrould  deliberately  affociate  to  facrifice  ev- 
ery thing  that  is  dear  in  life,  and  even  life  itfelf,for 
the  fake  of  impofing  on  the  world  a  falfehood, 
nhich  never  would  do  mankind  or  themfelves  any 


Serm.  1. 3         Evidence  of  the  Gojpd.  g 

good — that  they  fhould  peifevere  in  this  defign  af- 
ter they  began  to  feel  its  confequences — that  they 
Ihouid  perfift  in  it  until  death — that  never  a  (ingle 
man  fhould  defert  the  caufe  and  difcoYei*  the  fraud. 
This  would  furpafs  all  miracles. 

If  their  defign  had  been  a  fraud,  it  might,  in 
^he  time  of  it,  have  been  eafily  detefted  and  fup.- 
preffed. 

The  fa6ls,  which  they  relate,  they  declared,  were 
done  publicly  and  recently,  and  that  they  were 
known  and  remembered  by  many  then  living.  If 
there  had  been  no  fuch  perfon  as  Jefus  Chrift,  or 
if  he  had  performed  no  fuch  miracles  as  are  afcrib- 
ed  to  him;  no  credit  would  have  been  given  to 
their  report. 

The  difciples  of  Jefus  had  enemies  who  wifhed 
to  confound  them.  The  Jewifh  nilers  fpared  no 
pains  to  fupprefs  the  Chriflian  caufe.  Their  en- 
mity to  it  would  have  excited  them  to  convift  the 
witneffes  of  falfehood,  if  they  had  not  known  that 
the  fafts  afferted  were  indifputable.  If  they  had 
difcovered  any  fraud,  they  would  immediately 
have  made  it  public^  As  they  never  denied  th* 
fa6ls,  but  only  ftudied  ta  evade  the  conclufion 
drawn  from  them,  they  muft  have  been  convinced, 
that  the  fads  themfelves  were  undeniable. 

Thefe  witneffes  have  left  a  written  teftimony 
v-^hich  has  come  down  to  us  with  every  defirable 
circumftance  of  credibility. 

There  are  four  men  who  have  profeffedly  writ- 
ten di(lin6l  hiftories  of  the  life,  miniftry  and  works 
of  Jefus  Chrift,  Two  of  them,  Matthew  and  John, 
were  his  attendant  difciples  from  the  beginning  to 
the  end  of  his  public  life.  The  other  two,  Mark 
and  Luke,  were  contemporary  and  converfant  with 
his  difciples.  Four  others,  Peter,  James,  Jude  and 
Paul,  have  written  epiflies  to  particular  focieties 
of  Chriftians,  or  to  Chriftians  in  general-  In  thcfc 
^pillles,    they  recognize  the  chara6ler,  aff^rt  or  aU 

As 


iO  Evidences  of  the  Gofpd,         [Serm.  I, 

lude  to  the  miracles,  and  teach  the  doftrines  of  Je- 
fus,  in  fubftance,  as  they  are  related  by  the  before 
mentioned  hiftorians.  Three  of  thefe  letter  writers 
were  Chrifl's  difciples.  The  laft  was  a  contempo- 
rary Jew,  a  man  of  uncommon  zeal,  learning  and 
ability;  much  converfant  in  public  affairs  ;  for  a 
while  an  enemy  to  Chriftianity,  but  afterward  con- 
verted to  t^e  belief  of  it.  So  that  the  Chriftiaa 
hiftory  Hands  on  the  credit  of  eight  different  per- 
fons,  mod  of  them  difciples,  and  all  of  them  con- 
temporaries of  Chrift.  They  wrote  feparately,  on 
different  occalions,  without  any  appearance  of  con- 
cert; and  yet  they  all  fubftantially  agree.  Thefe 
writings  were  received  as  genuine  in  the  time  when 
the  authors  lived,  and  in  the  next  fucceeding  age, 
and  from  age  to  age,  ever  lince,  down  to  the  pref- 
cnt  time.  There  is  no  ancient  hiftory  extant,  which 
is  fo  completely  authenticated. 

The  converfion,  miniflry  and  epiflles  of  the  A- 
poftle  Paul  afford  flrongand  undeniable  evidence 
of  the  truth  of  the  Chriftian  religion.  To  thefe  I 
fhall  now  pay  particular  attention. 

The  account,  v/hich  we  have  of  him,  is  given  by 
Luke  in  his  hillory  of  the  A6ts  of  the  Apoftles. 
This  Luke  appears  to  have  been  a  man  of  learn- 
ing; fuch  his  writings  fhevv  him  to  be.  He  was 
an  efteemed  and  eminent  phyfician — fo  Paul  calls 
him.  He  was  admitted  to  an  acquaintance  with 
men  of  the  firft  dillinflion  ;  as  appears  by  the  ded- 
ication of  his  works  to  the  moft  excellent  Theo- 
philus.  He  was  highly  regarded  among  the  Chrif- 
tians  of  his  time,  and  his  praife,  for  the  gofpcl 
which  he  wrote,  was  in  all  the  churches.  He  was 
an  intimate  companion  of  St.  Paul,  and  accompan- 
ied him  for  a  confiderable  time  in  his  travels. — 
From  him  we  have  particular  information  concern- 
ing Paul's  early  life,  remarkable  converfion,  and 
fubftqucnt  condufl :    And   cvtry  thing  related,  by 


Serm.  I.]         Evidences  of  the  Go/pel.  11 

Luke  we  find  confirmed  in  the  writings  of  Paul 
himfelf. 

-  Paul,  who  was  a  Jew  by  nation,  had  been  edu- 
cated in  the  rigid  principles  of  the  fefl  called  Phar- 
ifees,  and  formed  to  eminent  learning  in  the  cele- 
brated fchool  of  Gamaliel.  He  was  a  man  of  dif- 
tin£lion  among  his  countrymen,  and  famous  for 
his  zeal  in  oppafing  Chriftianity.  His  worldly  in* 
tereft  and  preferment,  the  fentiments  imbibed  from 
his  education,  and  the  prevalent  opinion  of  the 
Jewifh  rulers  and  priefls,  all  concurred  to  fill  him 
with  violent  prejudices  againft  the  gofpel  of  Chrift. 
In  human  view,  no  man  Wi>s  more  unlikely  than 
he,  to  be  converted  to  the  belief  of  it;  and  no  time 
was  more  unpromiling  for  his  converfion  than  that 
in  which  it  took  place,  He  had  juft  confen'ed  to, 
and  aflifted  in  the  execution  of  an  eminent  preach- 
er of  the  gofpel.  Breathing  out  th'catening  and 
flaughter  againfl  the  difciples  of  the  Lord,  he  had 
fought  and  obtained  from  the  Jewifli  high  prieft  at 
Gommiflion  to  bind  and  bring  to  Jerufalem  for 
public  punifhment  all,  both  men  and  women, 
whom  he  found  profeffing  the  faith  of  Jefus  Chrift. 
And  for  the  execution  of  this  bloody  commiffion, 
he  was  now  going  to  Damafcus.  His  zeal  againft 
the  gofpel  was,  at  this  time,  woundup  to  the  high- 
eft   ftrain.     Who    would   fufpeft,   that    this    man: 

fhould   become  a  Chriftian  ? But  fo  it  was  : 

When  he  came  near  to  Damafcus,  he  was,  at  noon., 
day,  fuddenly  furprifed  with  a  light  from  heaven, 
far  exceeding  the  brightnefs  of  the  fun.     This  was 
follov^'ed  with  an  articulate  voice,  calling  him   by 
name,   e;vpoftu4ating  with  him  for  his  perfecution 
of  the  church  of  Gh-ift,  and  warning  him   of  the 
ruin  which  he  would    bring    on    himfelf.     Struck 
'ivith  convi£lion  of  his  guilt,  Paul  inqui-ed,  'Lord, 
what   wilt  thou  have  me  to   do  ?'     The  fame  voice 
directed  him  fo  proceed  on   his  journey    into   the- 
cky,  where  he  fhould  meet  with  inftru61:ions  adapt-, 
A  4 


la  Evidences  of  the  Go/pel,        [Serm,  I, 

ed  to  his  cafe.  In  confequence  of  this  vifion  he 
fell  blind.  Pie  was  led  by  f©me  of  the  company 
which  attended  him,  into  the  city.  There  he  ("pent 
|iis  time  in  prayer.  After  fomc  days  a  Chriftian 
difciple  came  to  him,  related  to  him  the  purpofe 
of  the  vifion,  and  reftored  him  to  his  fight  by  lay- 
ifig  his  hands  on  him  in  the  nameof  Chrift.  Soon 
after  this,  Paul  became  a  preacher  of  the  gofpel. 
That  this  wonderful  fcene  was  real,  and  not  im- 
aginary, no  man  can  reafonbly  doubt. 

There  is  nothing,  in  Paul's  condu6t  or  writings^ 
that  favours  of  fanaticifm  ;  but,  on  the  contrary, 
he  uniformly  appears  to  have  pOffeffed  a  good  un- 
derllanding  and  a  found  judgment.  If  he  had 
been  an  enthuhafl,  yet  he  never  would  have  fancied 
i^  revelation  in  oppofition  to  his  religious  princi- 
ples, his  worldly  intereft,  and  all  his  ftrong  preju- 
dices. Enthufiafm  never  takes  this  turn,  but  al- 
ways falls  in  with  fome  previous  paffion,  interell 
or  humor. 

Paul  was  now  aSlually  engaged  in  a  defign  to 
extirpate  Chriflianity,  and  he  was  perfuaded,  that 
his  deGgn  was  laudable.  If  he  had  been  a  fanatic, 
he  might  have  fancied  a  revelation  in  favor  of  his 
defign ;  but  it  was  impoflible  that  imagination 
fhould  create  a  light  and  voice  in  dire6l  oppofition 
to  a  defign,  which  he  had  fo  much  at  heart,  and 
which  he  thought  fo  pious. 

Befidcs  :  This  whole  fcene  was  open  and  pub- 
lic, and  attended  with  none  of  thofe  circumftances 
uf  fccrefy  and  difgaifc,  which  ufually  attend  the 
revelations  of  enthufiafls  and  impoflors.  It  took 
place,  not  in  the  night,  but  in  full  day — not  in  a 
private  apartment,  or  retired  defert,  but  in  the  high 
load,  and  near  a  populous  city — not  when  Paul 
was  alone,  but  when  he  was  in  the  company  of  a 
number  of  people,  who  all  faxv  the  light  and  heard 
the  voice,  as  well  as  he,  though  they  underflood 
uot  the  worda  which  were  fpokea.     And  thefe  were 


SfiRM.  I.]        Evidences  of  ike  GofpeL  »§ 

not  Chiiflians,  but  enemies  to  Chiiftianity,  as  well 
iis  he. 

Nothing  can  be  more  abfurd,  than  to  fuppofc, 
that  a  number  of  men,  all  violent  oppofers  of  the 
gofpel,  ftiould  happen,  all  at  the  fame  moment,  to 
fancy,  that  they  faw  a  light,  and  heard  a  voice  in 
confirmation  of  the  gofpel,  and  that  one  of  them 
fell  blind,  and  continued  fo  for  feveral  days,  if  no 
fuch  thing  had  taken  place. 

That  this  ftory  was  not  a  fiflion  of  the  writer, 
but  a  fa6l  fully  believed  by  him,  is  as  evident,  as 
^ny  ancient  hiflorical  fa6l  can  poffibly  be.  It  is 
publicly  aiferted  by  Luke  foon  after  it  is  faid  to 
have  happened;  and  the  time,  place  and  circum- 
ftances  are  pointed  out ;  fo  that  it  might  eafily 
have  been  difproved,  if  it  had  not  been  true.  Paul 
himfelf,  in  two  of  his  public  defences,  and  in  the 
prefence  of  numbers  of  Jews,  rejates  the  flory,  and 
appeals  to  it  as  a  proof  of  his  Apoftleftiip,  which 
he  would  not  have  done,  if  there  had  not  been  full 
evidence  of  the  truth  of  it.  He  alludes  to  it  alfo 
in  feveral  of  his  epiflles,  which  fticws,  that  it  was 
then  fully  believed  in  the  churches. 

This  vifion  produced  in  Paul  a  mighty  change. 
From  this  time  he  became  a  firm,  unwavering  be- 
liever, and  a  zealous,  intrepid  preacher  of  the  gof- 
pel. He  openly  profeiled  his  faith,  that  Jefas  was 
the  Son  of  God;  and  he  immediately  received  bap- 
tifm  the  inftitutcd  badge  of  difciplelhip.  And,bcv 
ing  divinely  in(lru6ted,  that  he  was  appointed  a 
minifter  and  witnefs  of  Jefus,he  ftraightway  preach- 
ed him  in  Damafcus,  proving  that  he  was  the  very 
Chrift  foretold  by  the  prophets.  From  Damafcus, 
where  he  firft  began  his  miniflry,  and  where  he 
foon  found  his  life  in  danger,  he  privately  efcaped 
to  Jerufalem.  There  he  joined  the  other  Apoftles, 
and  fpake  boldly  in  the  name  of  the  Lord  ]efus- 
Afterward,  being  ordained  by  certain  prophets  and 
teachers   of  the  church  as  an  Apoftie  ©f  the  Ccn^ 


14  Evidences  of  the  Go/pel,        [Serm.  I, 

tiles,  he  travelled  through  the  various  provinces  of 
the  leffer  Afia  :  Then  he  pafled  into  Europe  and 
vifited  the  moft  noted  places  in  ancient  Greece  : 
From  thence  he  went  into  Syria,  and  returned  to 
Jerufalcm.  Afterward  he  went  over  a  confiderable 
part  of  the  fame  ground  again,  confirming  the 
churches,  which  he  had  planted. 

Wherever  he  went,  he  boldly  preached  this  new- 
religion  in  the  moft  confpicuous  places,  efpecially 
in  the  Jewifh  fynagogues  ;  for  there  were  Jews  dif- 
perfed  in  all  parts  of  the  Roman  empire.  In  ma- 
ny places  he  met  with  great  oppofition,  chiefly 
from  the  malice  of  the  Jews.  He  was  imprifoned, 
tortured,  whipped,  ftoned,  and  once  handled  fo 
violently  that  he  fell,  and  was  dragged  away  for 
dead.  But  none  of  thefe  things  moved  him,  nei- 
ther counted  he  his  own  life  dear  to  him,  that  fo 
he  might  finiCh  with  joy  the  miniftry  which  he  had 
received.  God  wrought  fpecial  miracles  by  his 
hands  in  expelling  evil  fpirits,  healing  the  fick  and 
raifing  the  dead.  In  many  places,  churches  under 
his  miniftry  were  planted,  improved  and  increafed 
to  great  celebrity.  Thus  he  continued  his  work, 
until  he  was  made  a  prifoiier  at  Rome,  where  he 
remained  two  years,  confined  to  his  own  hired 
houfe ;  yet  with  fo  much  liberty,  that  he  received 
all  who  came  to  him,  preachmg  to  them  the  king- 
dom of  God,  and  teftif)  ing  the  things  which  con« 
cern  the  Lord  Jefus,  with  all  confidence. 

Paul  could  not  have  conduced  in  this  manner, 
if  he  had  not  believed  the  gofpcl  to  be  divine.  He 
could  not  have  had  fuch  great  fuccefs,  if  he  had 
not  exhibited  evidence  of  its  divinity.  The  mira- 
cles, v^hich  he  v/rought,  confirmed  the  teftimony 
v/hich  h^,  gave  in  its  favor. 

And  ceitainly  Luke's  narrative  of  thefe  matters 
rnuft  have  been  true, or  it  never  could  have  gained 
credi^  nor  would  he  have  thought  of  writing  it* 
For,. it  ftiouldbc  obfrvod,  ilus  is  not  a  narrative  of. 


Serm.  I.]        Evidences  of  the  GofpeL  i  j 

Paul's  private  life,  but  of  his  public  minijlry.  If 
Paul  had  never  performed  fuch  travels,  preached 
in  fuch  places,  ere6led  fuch  churches,  wrought  fuch 
miracles,  met  with  fuch  perfecutions,  flood  before 
fuch  councils  and  magiftrates,  and  made  fuch 
fpeeches  in  his  public  defence,  the  hiftorian,  who 
fhould  relate  thefe  things  as  recently  done,  would 
have  gained  no  credit,  but  mull  have  met  with  per- 
fe£l  contempt. 

There  are  thirteen  epiflles  afcribed  to  this  Paul; 
and  whoever  reads  them  with  attention,  will  eafily 
fee,  that  they  were  written  by  the  fame  man,  whofe 
life  and  a6lion*  Luke  has  related  to  us.  They 
breathe  the  fpirit  of  that  celebrated  preacher  ;  they 
contain  the  fame  do6lrines,  which,  Luke  fays,  Paul 
preached  ;  and  they  narrate,  or  allude  to  the  fame 
tranfa6lions,  which  the  hiltorian  has  afcribed  to 
him.  If  you  read  Luke's  hillory,  and  Paul's  let- 
ters, you  will  fee,  there  is  no  coUufion — no  com- 
bination to  fupport  each  other's  credit.  But  yet 
there  is  a  remarkable  coincidence  of  fa6ls  ;  a  coin- 
cidence which  is  worthy  of  notice,  as  it  ftrongly 
confirms  the  credit  of  both  writers.  For  where 
two  men  write  independently,  in  a  different  man- 
ner, on  different  occafions,  and  without  concert, 
their  agreement  in  the  relation  of  fa£ls  mufl  be 
fuppofed  to  fpring  from  truth. 

Paul's  early  fentiments  and  manner  of  life — his 
perfecution  of  the  church — his  converlion — his 
preaching  in  Damafcus — his  danger  in,  and  efcapc 
from  that  city — his  fufferings — the  places  to  which 
he  carried  the  gofpel — the  fuccefs,  and  the  oppofi- 
tion  which  he  found  in  them — his  affillance  from 
other  ApoP.ies — his  imprifonments — his  felfdenials 
— his  labors  for  his  own  fupport — his  conllancy 
and  perfeverance — his  miraculous  works,  are  rep- 
refented  in  his  epiflles,  as  they  are  related  in  the 
hiftory  of  ths  A6ls,  with  only  this  difference  ; 
Li:ke  relates    them   with  the  freedom  and  boldm^is 


i6  Evidences  oj  the  Gofptl,        [Serm.  I. 

of  an  hidorian  writing  of  another  man  ;  Paul  aL 
iudes  to  them  with  the  modefty,  or  appeals  to  them 
with  the  relu dance  of  an  honeft  man  conllrained 
to  fpeak  of  himfelf. 

Any  difcerning  perfon,  reading  the  writings  of 
the  New  Teftament,  and  comparing  them  together, 
will  find  decifive  evidence  of  their  genuinenefs.  and 
authenticity. 

But  we  have  flill  farther  evidence  in  their  favor. 

Every  man,  in  the  leaft  acquainted  with  hiftory^ 
knows,  that,  in  the  time  when  the  books  of  the  New 
Tcflament  are  fuppofcd  to  have  been  written,  there 
were  thofe  perfons  who  are  here  mentioned;  as 
Auguftus,  Tiberius, Claudius,  Herod,  Pilate,  Felix, 
Feftus.Caiaphas,  and  many  others  :  And  that  there 
were  thofe  feBs  and  clafTes  of  men,  which  are  here 
defcribed  ;  asPharifees,Sadducees,  Scribes  andHe- 
Todians  :  And  that  there  were  thofe  cuftoms  and 
ufagcs,  which  are  here  related  ;  as  the  feafls  of  the 
palFover  and  pentecoft,  the  ceremony  and  circum- 
cifion,  a  great  ftritlnefs  in  obferving  the  fabbath, 
and  in  reading  the  law.  It  is  well  known  that  the 
|e\v's  were  under  the  Roman  government,  paid 
tribute  to  the  emperor,  received  their  chief  magif- 
1  rates  by  his  appointment,  could  put  no  man  to 
death  without  his  perrniffion;  and  many  other 
iliings  too  numerous  to  be  here  mentioned. 

Now  if  (he  writings  of  the  New  Teftament  ex» 
hibit  a  true  account  of  the  fiate  of  things  in  that 
age,  we  mufl  believe,  they  were  extant  in,  or  near 
liiat  age.  And  if  the  authors  have  (lri6lly  regard- 
ed the  truth  in  every  tiling  clfe,  why  Ihould  their 
veracity  be  qucflioncd  in  things,  which  concern  the 
Lord  jcfi:*.  If  we  believe,  there  were  fuch  men 
as  Celnr,  Herod  and  Pilate,  who  performed  the 
works  alcribcd  to  them  ;  Why  may  we  not  believe, 
there  was  fuch  a  perfon  as  Jefus  Chriji^  who  per- 
iuiiL'td  the  works  afcribed  to  him  ? 


Serm.  I.]         Evidences  of  the  Go/pel.  tjf 

That  there  was  an  extraordinary  perfon  called 
by  this  name,  who  did  many  wonderful  things, 
and  was  put  to  death  under  Tiberius  ;  and  that 
there  was  fuch  a  fe6l  as  Chriftians,  denominated 
from  him,  which  made  a  great  noife,  and  became 
very  numerous  in  the  world,  foon  after  the  death 
of  their  founder,  we  have  evidence  from  Heathen, 
as  well  as  Chriflian  writers. 

The  books  of  the  New  Teftament  were  early  re- 
ceived as  the  genuine  works  of  the  pien,  whofe 
names  they  bear;  and  in  this  charafter  they 
have  been  handed  down  to  the  prefent  time.  Ot 
this  we  have  as  good  evidence,  as  we  have  of  any 
ancient  fa6ls.  Writers  who  flouriflied  foon  after 
the  Apoftles,  and  who  were  converfant  with  them, 
or  with  their  immediate  difciples,  can  even  now,  at 
this  diftance  of  lime,  be  produced  as  witneffes  of 
the  genuineness  of  almoll  all  the  books  of  the  Nevf 
Teftament ;  as  the  four  Gofpels,  the  AQ.s,  thirteen 
Epiftles  of  Paul,  the  firft  of  Peter,  and  the  firft  of 
John.  And  writers  but  little  later  bear  witnefs  to 
the  authority  of  them  all. 

A  certain  writer  named  Papias,  who  lived  foon 
after  the  Apoftles,  and  was  converfant  with  their 
immediate  difciples,  is  quoted  hvEiifehius,  a  church 
hiftorian,  in  confirmation  of  the  gofpel  oi Matthew, 
yujlin,  Irenccus  and  Clement  of  Alexandria,  who 
wrote  about  the  middle  of  the  fecond  century, 
quote  feveral  paifages  out  of  Mark's  gofpel,  and 
prove  that  he  wrote  it,  and  that  it  was  feen  and 
commended  by  the  Apoftle  Peter.  Paul  hi;nfelf 
has  given  his  fan6lion  to  Lukes  gofpel  by  quoting 
a  paffage  from  it  in  his  firft  epiftle  to  Timothy. 
The  ancients  generally  apply  to  Liike  thefe  words 
of  Paul  to  the  Corinthians,  '  We  have  fent  th;* 
brother,  whofe  praife  is  in  the  gofpel  through  ail 
the  churches/  Origen  declares,  that  Luke's  gofpel 
was  approved  by  Paul.  It  is  quoted  by  Ju(f.in  and 
others  in  the  fecond  century,   ijear  the  timei  oi  the 


J  8  Evidences  of  the  Qofpet,        [Serm.  li 

Apoftles.  Trenceus,  who  was  acquainted  with  Po- 
lycarp,  a  difciple  of  the  Apoftle  John,  has  with 
great  accuracy  proved  the  genuinenefs  of  the  gofpel 
received  under  the  name  of  that  Apoftle.  Several, 
other  early  fathers  afcribe  it  to  him,  and  fay,  that 
the  authority  of  it  was  never  controverted  in  the 
church.  Evfebius  informs  us  that  yohn  read  and 
approved  the  gofpcls  of  Matthew,  Mark  and  Luke, 
and  added  his  own  as  a  fupplement  lo  them.  The 
book  called  the  AEis  of  the  Apofles,  compared  with 
Lukes  gofpel,  appears  ».o  have  been  written  by  the 
fame  author.  All  the  ancients  agree  that  it  was 
compofed  by  LukCf  and  received  in  the  church  as 
an  authentic  hiftory.  As  fuch  it  is  quoted  by  C/f- 
vicrd  of  Rome,  who  was  a  companion  with  Paul  ; 
by  Papias,  who  converfed  with  men  of  the  Apof- 
tles' times ;  by  Polycarp,  who  was  John's  difci- 
ple ;  and  by  Irenceus,  who  lived  in  the  fecond  cen- 
tury. 

Thirteen  ofPaul's  epiftles,  with  the  firft  of  Peter, 
and  the  firft  of  John,  were  never  queftioned  ;  for 
there  were  particular  churches  or  perfons,to  whom 
all  the  originals,  except  the  two  laft  mentioned  e- 
piflles,  were  directed.  Thefe  originals  were  care- 
fully prefervcd  in  the  churches  which  received 
them,  as  Tertullian  fays,  down  to  his  time,  which 
was  the  third  century.  They  were  acknowledged, 
without  hefitancy,  by  the  whole  Chriftian  church, 
as  Clement  and  Origen  affirm.  They  were  cited  as 
Paul's  epiftles,  in  the  very  age  in  which  they  were 
written,  and  in  the  next  fucceeding  age,  and  fo  on 
in  every  age  fincc. 

The  epiftle  to  the  Hebrezvs,  that  of  James,  and 
that  of  Jude,  the  fecond  of  Peter,  the  lecond  and 
third  of  John,  and  ihc  Revelation,  were  not  at  firft 
univcrfally  received  :  But  we  find,  by  the  tcJlimo- 
ny  of  a  number  of  the  before  mentioned  fathers, 
tlinr.  after  lome  inquiry,  they  were  admitted  as 
genuine    and   auihentic    in  the  earliefl  tunes.     As 


S^ERM.  I.]        Evidences  of  the  Go/pel.  i^ 

thefe  books  were  written  either  to  Chriflians  diC- 
perfed  abroad,  or  to  private  perfons,  it  was  not  fo 
e^(y  at  once  to  afcertain  their  authority,  as  it  was 
that  of  the  other  books,  which  were  directed  to 
particular  churches ;  for  there  the  author's  hand- 
writing, and  the  chara6ter  of  the  meiTengers  who 
brought  them  were  well  known,  and  there  they 
were  immediately  and  repeatedly  read. 

The  caution  with  which  the  churches  received 
feme  of  the  books  of  the  prefent  canon,  Ihews 
that,  in  this  important  matter,  they  did  not  a6i  with 
a  hally  credulity,  but  with  a  juft  concern  to  avoid 
impofition.  So  that  the  canon  of  the  New  Tefta- 
ment  (lands  on  better  footing,  than  if  no  doubts 
had  arifen  about  any  part  of  it. 

Not  only  were  thefe  books  univerfaJly  received 
hy  Chriflians  of  the  eaiiy  ages,  but  publicly  read 
in  the  churches.  Paul  orders  his  firfl  epillle  to 
the  ThefTalonians  to  be  read  to  all  the  holy  breth- 
ren ;  and  his  epiftle  to  the  Coloflians  to  be  com- 
municated to  the  church  of  the  Laodiceans.  And 
Peter,  in  his  fecond  epiftle,  lignifies,  that  Paul  had 
written  a  number  of  epiftles,  which  were  generally 
known  in  the  churches.  Juflin  Martyr,  in  a  book 
which  he  wrote  about  forty  years  after  the  Apof- 
tolic  age,  fpeaks  of  the  writings  of  the  Apoftles,  a5 
read  every  Sabbath  in  the  Chriftian  congregations. 

From  thefe  teflimonies  it  appears,  that  the  books 
of  the  New  Teliament  were,  in  that  age  in  which 
they  were  written,  and  in  the  next  fucceeding  age, 
received  as  the  genuine  works  of  the  men  whofe 
names  they  bear.  And  from  age  to  age  the  tefli- 
monies of  their  reception  became  more  and  more 
numerous.  Yea,  we  find,  within  about  fifty  years 
after  the  Apoftles,  the  teftimonies  of  heathens  and 
infidels,  that  there  were  fuch  books  extant  as  thofe 
which  we  now  receive,  and  that  thefe  books  were 
.#  acknowledged  and  revered  by  Chriftians. 


id  Evidences  of  the  Go/pel.        £Serm.  ti 

Thefe  writings  were  early,  probably  within  forty 
or  fifty  years  after  Chrifl's  afcention,  collefted  into 
a  volume,  and  treated  by  Chriftians  with  peculiar 
marks  of  faith  and  reverence. 
"  Now  if  thefe  books  had  not  been  gehuiiie,  it  is 
impoflible  that  they  fhould  have  gained'  fuch  uhi- 
verfal  credit  among  Chriftians.  If  there  had  beeri 
lao  fuch  men  known  as  their  reputed  authors,  they 
never  could  have  obtained  any  credit  at  all.  The 
authors  appear  under  appropriate  names  andchS.ri 
alters,  call  themfelves  apoftles  and  difciples  of  Je-^ 
fus  ;  relate  many  remarkable  fafts  as  then  recent 
and  notorious  ;  mention  many  miraculous  works 
performed,  and  fupernatural  gifts  cxercifed  by 
them,  in  fuch  places,  and  in  the  prefence  of  fuch 
perfons  and  churches*  appeal  to  the  public  for  the 
truth  of  many  of  the  faOs  related  ;  reprefent  them* 
felves  and  other  apoftles  as  having  been  prefent  in 
thefe  and  thofe  places,  and  there  preached,  wrought 
miracles,  made  converts,  formed  churches,  and 
imparted  fupernatural  gifts.  Now  it  is  impoflible 
that  any  perfons,  efpecially  focieties,  ftiould  have 
received  thefe  books,  if  they  had  never  feeh  fuch 
men,  known  fuch  fa6ls,  or  heard  of  fuch  churches* 
Every  one  who  faw  the  writings  would  naturally 
inquire.  Where  are  the  churches  which  are  here 
ad  Jrcflcd  ?  Who  are  the  men  that  fpeak  of  them- 
felves as  fo  generally  known  ?  Who  has  ever  been 
acquainted  with  the  matters  which  they  relate  with 
fo  much  aifurance.!*  Aflc  yourfelvcs  :  Would  the 
hiflory  of  the  Idle  American  war,  and  the  revolution 
which  followed,  be  received  with  any  regard  among 
^hc  people  of  America  in  the  prefent  age,  if  no  fuch 
events  had  taken  place  ?  Or  would  fuch  a  fictitious 
tiiftory  go  down  with  credit  to  fuccceding  ages  ? 
The  reception  of  a  hiftory  relating  to  fa6ls  of  recent 
cxiUence  uud  public  notoriety,  is  an  evidence  of 
i'N  truth. 


SiRw.  1.3        Evidences  0/  the  Go/pel,  ^i 

If  any  man  doubts  the  genuinenefs  of  thefe  books, 
let  him  fay,  when  they  were  forged.  It  was  not 
while  the  apoftles  were  Uving ;  for  they  would 
have  detc£led  and  fupprelTed  the  fraud.  It  was  not 
after  their  death  ;  for  then  the  cheat  wojuld  not  have 
fucceeded.  The  books  pretend  to  have  been  fent 
abroad  by  the  authors  themfelves.  Paul's  epiilles, 
for  example,  profefs  to  have  been  written  by  him, 
at  fuch  a  time,  and  in  fuch  a  place  ;  to  have  been 
fent  to  fuch  churches,  by  fuch  meffengers;  and  to 
have  hcQn  figned  by  his  own  hand.  Now  if  thefe 
churches  had  never  received  fuch  letters,  or  feen. 
fuch  meffengers,  or  if  Chriftians  in  general  had 
never  heard  of  .fuch  writings,  until  fome  years  after 
they  pretend  to  have  been  lent  abroad  and  publicly 
read— this  would  have  been  a  fufficient  reafon 
never  to  have  admitted  them. 

Moll  of  Paul's  epiflles  were  written  to  noted 
churches  in  populous  cities ;  and,  confequently,  if 
they  were  genuine,  they  mull  have  been  known 
before  his  death.  If  they  had  not  appeared  until 
after  his  death,  the  churches  to  which  they  pre- 
tend to  have  been  fent,  would  have  declared,  they 
never  received  them,  and  thus  have  expofed  the  de- 
ception. 

In  fhort,  if  we  fuppofe  the  books  pf  the  New 
Teftarnent  to  be  fpurious,  we  mull  fuppofe,  that 
the  Chriftians,  in  the  Apoftolic  and  fucceeding  a- 
ges,  among  whom  were  many  learned,  and  doubt- 
lefs  many  honeft  men,  did  all,  in  the  feveral  dif- 
ferent countries  of  Chriilendom,  without  ariy  con- 
ceivable motive,  confederate  in  a  fraud,  and  agree 
to  impofe  on  the  world.  A  fnppohtion  this^ 
which,  if  admitted,  puts  an  end  to  ail  hillorical 
credit. 

Befides  ;  as  one  well  obferves,  "It  is  eafy  to  dif- 
cover  the  writings  of  the  New  Teftarnent,   particu- 
larly Paul's  epiilles,   to  be  original.     His  verv  foul 
fpeaks  in  all  his  writings.     There  is  that  undifli^m- 
B 


22  Evidences  of  the  Go/pel,        ^Serm.  I. 

bled  zeal  for  the  glory  of  God  and  the  falvation  of 
mankind;  that  courage — that  difregard  to  his  own 
intereft,  when  it  interfered  with  higher  views — that 
boldiiefs  of  expreflion — that  life  and  fpirit  which 
are  hard  to  be  counterfeited.  The  fame  force  and 
energy,  which  animated  all  his  anions,  and  em- 
powered him  to  fpread  the  gofpel  from  eaft  to 
weft,  ennobles  all  his  compofitions  ;  and  it  would 
be  almofl  as  impoflible  for  an  impoftor  to  write  as 
Paul  did,  as  it  would  be  to  a6l  as  he  did.  It  is  ve- 
ry difficult  to  perfonate  fuch  a  warm,  aflPeftionate 
and  intereiling  writer.  There  is  an  exaft  refem- 
blancc  in  his  fpeeches  and  in  his  epiftles.  In  both 
there  is  the  fame  greatnefs  of  fpirit,  the  fame  glow- 
ing language,  the  fame  elevated  thoughts,  warm 
from  the  heart.  In  both,  he  fpeaks  and  writes  with 
too  animated  a  zeal,  to  be  a  cold  deceiver;  with 
too  much  fenfc,  folidity  and  conliftence,  to  be  an 
cnthufiaft." 

Of  our  preceding  reafonings  this  is  the  refult  ; 

THE  RELIGION   OF  THE   GOSPEL   IS  DIVINE, 

This  religion,  if  it  be  divine,  mull  be  fupremely 
important.  Do  you  believe,  that  God  has  fent  in- 
to the  world  a  Savior  from  heaven — has  borne 
witnefs  to  him  by  miracles  and  wonders — has 
fubje6ted  him  to  death  for  our  redemption,  and 
raifed  him  from  the  dead  by  his  mighty  power- 
has  given  fupport  to  the  religion  which  this  Savior 
taught,  and  by  a  wonderful  providence — has  con- 
veyed it  down  to  our  day  with  full  evidence  of  its 
heavenly  original  ?  Do  you  believe  all  this  ?— 
Surely  you  mull  believe,  that  this  is  a  religion  in 
which  mankind  are  infinitely  concerned. — Come 
forward  then  ;  make  an  open  profeffion  of  it,  and 
tell  the  world,  you  are  not  afhamcd  of  it. 

Faithfully  attend  on  the  inftituted  worfhip  of 
God.  This  is  a  great  fccurity  againll  irreligion 
4nd  infiitlity.     That  Chriftians  may  hold  faft  the 


Serm.  I.]         Evidences  of  the  Gojpel,  23 

profeffion  of  their  faith,  the  Apoftle  enjoins  them 
to  keep  up  their  religious  affemblies. 

Be  folicitous  to  obtain  a  Ihare  in  the  great  blef, 
fings,  which  this  religion  offers  to  you. — Seek  par- 
don and  glory,  in  the  way  which  it  prefcribes,  by 
repentance  of  fin  and  faith  in  the  redeemer.  There 
is  no  other  name  by  which  you  can  be  faved. 

Endeavor  to  extend  the  knowledge,  advance  the 
honor  and  promote  the  fuccefs  of  the  gofpel  •  put 
to  filence  the  ignorance  of  foolifli  men  ;  confirm 
them  who  waver ;  ftrengthen  fuch  as  are  weak ; 
encourage  the  young  and  tender,  and  guard  them 
againft  the  inftru6iiOns  which  caufe  to  err.  If  yoa 
aflc,  How  this  fhall  be  done  ? — take  the  Apoflle's 
advice,  "  Only  let  your  converfation  be,  as  it  be- 
cometh  the  gofpel  of  Chvift/* 


Ba 


SERMON      n. 


.1         ■■,      :,Vi       , 


EPHESIANS  i.  1,  2,  3. 

Paul,  an  Apojlle  of  Jefus  Chrifl;,  hy  the  mil  of  God  'U 
the  faints  which  are  in  Ephefus,  and  to  the  faithful 
in  Chriji  Jefus.  Grace  be  to  you,  and  peace  from 
God  our  Father,  and  from  the  Lord  Jefiis  Chrifl, 
Blejfcd  be  the  God  and  Father  of  our  Lord  Jefus 
Chrifl,  who  hath  blejjed  us  with  allfpiritual  bkjfmgs 
in  heavenly  places  in  Chrifl^ 

XLPHESUS,  the  city  in  which  the  church 
here  addrelTcd  was  colledled,  was  the  metropolis  of 
Lejfcr  Afia  ;  and  lying  on  the  fea  coaft,  it  vvras  a 
place  of  confiderable  trade.  The  Greeks  inhabit- 
ing this  city  were  zealous  idolaters.  They  arc  faid, 
in  the  19th  Chapter  of  the  A6ls,  to  be  "  worfliip- 
pers  of  the  great  godtjefs  Diana,  and  of  the  image 
that  fell  down  from  Jupiter."  In  this  city  flood 
the  temple  of  Diana,  which,  for  its  grandeur  and 
magnificence,  was  confidered  as  one  of  the  wonders 
of  the  world.  The  Ephefians  were  alfo  celebrated 
for  their  flcill  in  the  arts  of  magic  and  divination, 
as  we  find  in  the  Chapter  before  cited.  And  from 
this  cpillle  of  Paul,  we  learn  that  they  were  alfo  in- 
famous for  luxury,  lafcivioufnefs  and  all  unclean- 
ncfs.  In  thi.i  city  dwelt  great  numbers  of  Jev.s, 
who  had  a  fynagoguc  here  for  divine  worQiip,  in. 


^RKM.  11.3  ^tiijes  of  the,  (3c»  TJ^ 

which  Paul  preached  for  feveral  months.'  This  is 
l;he  firft  account,  which  we  have,  of  the  publication, 
of  the  gofpel  in  this  city.  After  his  departure,  i\,- 
pollos,  who  was  an  eloquent  man  and  mighty  in  the 
icriptures,  came  to  Ephefiis.  He  had  been  educat- 
ed in  the  Jewifh  rehgion  ;  but  having  lately  been 
inftru6led  in  the  way  of  the  Lord,  he  qame  and 
taught  it  diligently  in  the  fynagogue.  Paul,  not 
long  after  this,  returning  to  Ephefus,  preached  there 
above  two  years  together ;  "  So  that  not  only  the 
Ephefians,  but  all  who  dwelt  in  AJia  heard  the  word 
qi  the  Lord,  both  Jev/s  and  Greeks  ;  and  God 
wrought  fpecial  miracles  by  the  hands  of  Paul. 
And  the  name  of  the  Lord  Jefus  was  magnified; 
and  many  believed,  and  came  and  confeffed  their 
evil  deeds ;  and  the  word  of  the  Lord  mightily 
grew  and  prevailed." 

Sometime  after  Paul's  departure  from  Ephefus, 
we  find  that  he  was  fent  a  prifoner  to  Rome,  In 
his  confinement  he  wrote  feveral  epillles  to  church- 
es and  chriftian  friends ;  and,  among  others,  this  to 
the  church  of  Ephefus ;  for  he  calls  himfelf,  Chap. 
iv.  the  prfoner  of  Jefus  Chrifl  for  the  Gentiles, 

He  direds  this  letter  to  the  faints  which  are  at  E- 
phefus,  and  to  the  faithful  in  Chrijl  Jefus,  i.  e.  not 
only  to  thofe  in  Ephefus  who  had  believed,  but  to 
thole  in  other  parts  of  Afia,  who  had  heard  the 
word  of  the  gofpel  from  him,  while  he  was  preach- 
ing in  that  city.  So  he  orders  his  epiftle  to  the  Co- 
lofians  to  be  read  alfo  in  the  church  of  the  Laodi^ 
ccans. 

Thedefign  of  this  epiftle  is  more  fully  to  inftru^ 
them  in  the  nature  of  that  gofpel  which  they  had 
received  ;  to  guard  them  againft  certain  errors,  to 
which  they  were  expofed  from  the  influence  and 
example  of  unbelieving  Jews  and  Gentiles  ;  <ind  to 
inculcate  upon  them  the  importance  of  a  conver- 
faiion  becoming  their  faith  and  profeffion.  It  con- 
tains the  fubijance  of  the  gofpel :    And  one  who 


tS  Duties  of  thi  [Serm,  If, 

reads  and  underflandsit,will  have  a  good  acquaint- 
ance with  that  religion  which  Paul  faught  in  all  his 
cpiftles  and  difcourfes. 

1  intend,  if  providence  fhall  give  me  opportuni- 
ty, to  illuftrate  and  improve  this  whole  epiftle  ;  in 
doing  which  I  fhall  lay  before  you  a  fyllem  of 
chriflian  dottrines  and  precepts  in  the  order  and 
connexion  in  which  the  Apoftle  has  arranged  them. 

At  prefent  I  fhall  confine  myfelf  to  the  words 
•which  have  been  read. 

Paul  here  calls  himfelf  an  Apojlle  of  Jefus  Chrijl, 

The  word  Apojlle  fignifies  a  meffenger  fent  on 
fome  particular  bufinefs.  Jefus  Chrifl  is  called  ah 
Apojlle,  becaufe  he  was  fent  of  God  to  inflru6i:  and 
redeem  mankina.  Paul  and  others  are  called  A~ 
pojlles,  becaufe  they  were  fait  of  Chriil  to  t^ach  the 
doftrines  which  they  had  received  from  him.  To 
the  eleven  difciples,  after  his  refurre£tion,  he  fays, 
*'As  the  Father  hath  fent  me,  fo  fend  I  you.  All 
power  is  given  me  in  heaven  and  in  earth.  Go 
teach,  or  profelyte,  all  nations,  teaching  them  to  ob- 
ferve  all  things  whatfoever  I  have  commanded 
you."  Their  commiflion  did  not  confine  them 
within  any  prcfcribed  limits,  as  did  the  commiflion 
of  thofe  whom  the  Apollles  ordained  over  particu- 
lar churches ;  but  it  authorized  them  to  go  forth 
and  fpread  the  gofpel  in  all  parts  of  the  world  ; 
and  to  confirm  this  extcnfive  commiflion  as  well 
as  to  give  their  miniflry  fuccefs.  Chrift,  according 
to  this  promifc,  wrought  with  them, and  eitablifhed 
their  word  with  figns  following: 

Paul  fays,  He  was  an  Apoftle  by  tht  will  of  God. 
In  his  epiftio  to  the  Galalians  he  flyles  himfelf,  an 
Apoftle,  ',  oj  man  neither  by  man,  but  by  Jefus  Chrijl^ 
and  God  the.  Father.  lie  received  not  his  call  or 
commiHiori  from  !:tian, nor  was  he,  as  Matthias  Was^ 
rhofcn  to  his  Apofllcfliip  by  men  ;  but  he  was  call- 
'  •■!  bv  Jf''^  Chrjf.,  \'f\\o  in  perfon  appeared  to  him 
:' r  thi<  end,   thai  lie  might    fend   him  among  the 


SiKU,  1 1. 3  Chrijlian  Religion.  tj 

Gentiles  ;  and  by  froi  the  Father ^  who  revealed  his 
Son  in  him,  and  chofe  him  that  he  fliould  kno^' 
his  will,  and  be  a  witnefs  of  the  truth  unto  all 
men. 

But  though  he  was  called  of  God  by  revelation, 
■yet  it  was  not  a  fecret  revelation  known  only  to 
himfelf,  like  the  revelations  on  which  cnthufiafts 
and  impollors  ground  their  pretenfions ;  but  it  was 
a  revelation  made  in  the  moft  open  and  public 
manner,  attended  with  a  voice  from  heaven,  and  a 
light  which  outfhone  the  fun  at  noonday,  and  ex- 
hibited in  the  midft  of  a  number  of  people,  to 
whom  he  could  appeal  as  witnefTes  of  the  extraor- 
dinary fcene. 

Notwithftanding  this  heavenly  vifion,  Paul  en- 
tered not  on  the  execution  of  his  apoflolic  office, 
nor  once  prefumed  to  preach  the  goi'pel,  till  Ana- 
nias came  to  him,  and,  laying  his  hands  on  him, 
declared,  that  God  had  chofen  him  to  bear  Chrift's 
name  among  the  Gentiles.  The  truth  of  this  dec- 
laration Ananias  confirmed  by  a  fudden  and  mi- 
raculous refloration  of  Paul  to  his  light.  Nor  was 
he  received  by  the  Apoftles  at  Jerufalem,  until  he 
was  recommended  to  them  by  the  teltimony  of  Bar- 
nabas, who  had  been  intimately  acquainted  with 
thefe  previous  tranfaftions.  Nor  did  he,  after  all, 
go  forth  to  execute  his  commillion  among  the  Gen- 
tiles, until  the  eiders  of  the  church  at  Antioch  had 
folemnly  feparated  him  to  this  work  by  falling  and 
prayer,  and  the  impolition  of  their  bands. 

The  great  bufmcfs  of  Paul  and  the  other  Apof- 
tles was  to  difFufc  the  knowledge  of  the  gofpcl,  and 
plant  churches  in  various  parts  of  the  world.  And 
when  a  competent  number  of  believers  were  col- 
leiSled  in  a  particular  place,  fome  mete  perfon  was 
Tifually  ordained  to  refide  among  them  as  a  flated 
*.cachcr.  Accordingly  we  find  Timothy  ordained 
over  tills  church  of  Ephefus,  by  the  laying  on  of 
tne  hj/uds  of  the  prefbytery,  of  which  Paul  bimfelf 
B  4 


si  jbuties  of  tftt  [Serm.  il. 

was  one.  And  the  authority  which  Timothy  had 
thus  received,  the  fame  he  was  ordered  to  commit 
to  faithful  men,  who  fhould  be  able  to  teach  others; 
and  he  was  cautioned  to  lay  hands  fuddenly  on  no 
man. 

Paul  was  an  Apoftle  according  to  the  will  ot 
God,  as  he  was  called  to,  and  furniflied  for  the 
work  of  an  Apoflle  by  revelation  from  God,  and 
as  he  was  introduced  into  the  Apoftolic  office  in  ari 
open  and  folemn  manner,  according  to  the  in(litu-» 
tion  of  God. 

Paul  direds  this  epiftle  to  the  faints  and  faithful. 
By  tlie  fame,  or  iimilar  appellations,  he  in  moft 
of  his  epiltles  addrelfes  the  churches  of  Chriftians. 

We  cannot  fuppofe,  that  he  intends  by  thefe 
terms  to  declare  all  the  members  of  this,  or  any 
other  particular  church  to  be  godly  perfons  ;  for 
this  in  fa£l  was  not  the  ft  ate  of  any  church.  In. 
all  the  churches  founded  by  the  Apoftles  there 
were  many,  who  after  fome  time  difcovered  the 
corruption  and  wickednefs  of  their  hearts.  The 
phrafes  rather  denote,  that  they  had  been  called  out 
of  the  world,  and  feparated  from  others,  that  they 
might  be  a  peculiar  people  unto  God.  The  words, 
faints,  faithful,  brethren,  chfciples,  chriftians,  are  often 
uftd  in  a  general  fenfe,  to  exprefs  men's  vifible, 
profcffed  charafter,  rather  than  any  certain  judg- 
ment concerning  the  habitual  temper  of  their  hearts. 
The  fabbatb,  tlie  temple,  its  utcnfils,  and  the 
ground  on  which  it  ftood,  arc  called  holy,  becaafe 
they  were  feparated  from  a  common  to  a  facred 
lu'c.  Tlie  nation  of  the  Jews,  corrupt  as  they  were, 
:\ic  called  a  holy  nation,  bccaufe  they  were  feparated 
from  ofhcr  nations  for  the  fervice  of  the  true  God. 
So  tlu;  Chiillian  church  is  called  a  holy  nation,  a 
■pcadiar  proplc,  to  ficw  forth  the  praifes  of  him,  who 
h(ul  called  ihtm  cut  of  darknefs  into  his  viarvcllons 
lrf.t.  In  many  places  the  -word flints  ftands  op- 
T-   r.;!,  not  t'j  uniound  Chriftians,  but  to  heathens. 


i^ERM.  II.]  Chrijllan  Religion*  t^ 

However,  though  the  Apoftle  does  not,  ty  thefe 
terms,  declare,  that  the  Ephefian  proFefFors  were  all 
pure  in  their  hearts,  yet  he  taught  them,  and  he 
teaches  us,  that  all  ought  to  be  fo.  We  arc  celled 
to  be  holy  ; — we  are  brought  to  the  enjoyment  of 
gofpel  hopes  and  privileges,  that  we  might  ferve 
God  in  newnels  of  fpirit — that  we  might  not  be 
conformed  to  this  world,  but,  being  transformed 
by  the  renewing  of  our  mind,  might  prove  what  is 
the  acceptable  will  of  God. 

The  religion,  which  we  profefs  contains  the  high- 
eft  motives  to  purity  of  heart  arid  life.  If  content 
with  a  verbal  profeffion  of,  and  external  compli, 
ance  with  this  religion,  we  regard  iniquity  in  our 
hearts — v/e  are  guilty  of  the  vikft  prevarication  ; 
and  our  religion,  inftead  of  faving  us,  will  but 
plunge  us  the  deeper  into  infamy  and  mifery. — 
That  which  is  the  vifible,  ought  to  be  the  real  char- 
after  of  Chrillians ;  faints  and  faithful  in  Chrifl  Jc- 
fus.^ 

The  Apoftle,  in  the  next  place,  exprefles  his  fer^ 
vent  de{ire,that  thefe  Ephefians  might  receive ^r^ce 
and  peace  from  God  our  Father,  and  from  the  Lord  jfe- 
fus  Chrifl.  Under  thefe  general  terms  are  coliiprs . 
hended  all  the  glorious  bleflings  which  are  reveal- 
ed and  oft^ered  in  the  gofpel. 

Grace  lignifies,  free,  undeferved  favor.  Such  are 
all  the  bleflings  which  we  receivq||through  Chrift, 
If  we  deferved,  or  could  claim  them  from  the  juf- 
tice  of  God,  on  the  foot  of  our  own  works,  there 
tvould  have  been  no  need  of  the  interpofirion  of 
a  Savior.  He  came  only  to  fave  them  who  are 
loft. 

The  pardon  of  fm  is  grace  ;  for  it  is  the  remif- 
fion  of  a  deferved  punifliment. — "The  wages  of  fm 
is  death." 

Eternal  life  is  grace,  for  it  is  a  happinefs  of 
which  we  arc  utterly  unworthy.     *'  They  wha  re- 


30  Duties  of  the  [Serm.  II. 

ceive  abundance  of  grace   reign   in   life  by  Jefus 
Chrift." 

The  influences  of  the  divine  fpirit  are  grace ;  for 
they  are  firfl  granted  without  any  good  difpofitions 
on  our  part  to  invite  them  ;  they  are  continued  e- 
ven  after  repeated  oppofitions  ;  they  prepare  us  for 
that  world  of  glory,  for  which  we  never  Ihould 
qualify  ourfelves. 

Thefe  bleffings  come  to  us  through  Chrijl.  They 
are  the  fruits  of  his  atonement  and  mediation. — <■ 
But  ftili  they  are  the  fruits  of  God's  grace,  as  much 
as  if  he  had  bellowed  them  abfolutely,  and  with* 
out  this  wonderful  purchafe  ;  for  the  gift  of  the 
Savior  is,  the  confcquence  of  the  grace  of  God, 
/'Who  fo  loved  the  world,  that  he  fent  his  only  be- 
gotten Son,  that  we  might  live  through  him/' 

The  Apoftle  wilhes  to  the  Ephefians  peace^  as 
well  as  grace.  'Qy  this  we  are  to  underfiand  that 
peace  of  mind,  which  arifes  from  a  perfuahon  of  our 
intereft  in  the  favor  of  God.  Our  peace  with  God 
is  immediately  connefted  with  our  faith  in  Chrift. 
*'Being  juflified  by  faith,  we  have  peace  with  God." 
Our  peace  of  mind  is  conne6lcd  with  our  knowledge 
of  the  fmcerity  of  our  faith.  "  If  our  heart  con- 
demn us  not,  we  have  confidi:;nce  toward  God." — 
The  fincerity  of  our  faith  is  proved  by  the  fruits  of 
it  in  our  lives.  The  way  to  enjoy  peace,  is  to  in- 
creafe  in  all  h^Jy  difpofiuons,and  to  abound  in  ev- 
ery good  workr 

If  the  Apoftle  wiftied  grace  and  peace  to  Chrif- 
tians,  furely  they  fliould  feel  fomc  loiicitudc  to  en- 
joy them.  You  think  your  minifter  fliould  be  con- 
cerned for  the  happinefs  of  his  people  ;  but  ought 
not  every  one  rather  to  be  concerned  for  his  own  ? 
You  cenfure  the  coldncfs  which  you  obfervcin  the 
teachers  of  religion  ;  you  wifli  they  were  more  zeal- 
ous and  animated  :  And  will  you  at  the  fame  time 
jugUB  the  means  of  religion,  which  you  enjoy  ? 
You  would  have  others  take  more  pains    for   your 


Serm.  11.]  Chrijlian  Religion,  gt 

falvation  :  AndVill  you  take  no  pains  for  your 
own  ?  Let  every  man  give  diligence  for  himfelf, 
that  he  may  obtain  grace  and  peace  from  God  our 
Father,  and  from  the  Lord  Jefus  Chrift. 

The  Apoftle,  in  the  words  which  follow,  exprer- 
fes  a  ftrong  and  lively  fenfe  of  gratitude  fur  the 
rich  and  ineftimable  bicflings  granted  throngh 
Chrift  to  an  unworthy  race.  Blcjfed  he  the  God  and 
Father  of  our  Lord  Jefus  Chri/l,  zuho  hath  blejfcd  us 
with  all  fpiritual  hkjfings  m  heaven^'  places,  or  in 
heavenly  things,  in  Chrijt. 

The  common  bleffings  of  providence,  as  food 
and  raiment,  health  and  liberty,  are  valuable  for 
the  prefent,  and  call  for  daily  returns  of  praife.— 
But  thefe  are  only  temporal  and  earthly  goods- 
The  bleffings  revealed  in  the  gofpel,  and  difpenfed 
to  us  through  Chrift,  are  of  a  different  nature  and 
of  higher  importance.  They  are  called  fpiritual 
and  heavenly  things.  They  are  accommodated  to 
our  fpiritual  wants  and  defires — they  come  down 
from  heaven,  prepare  us  for  heaven,  and  will  be 
completed  in  our  admiffion  to  heaven.  The  in- 
fluences of  the  fpirit  are  heavenly  gifts — the  reno- 
vation of  the  heart  by  a  divine  operation  is  wifdom 
from  above — the  renewed  Chriftian  is  born  from 
above  and  become  a  fpiritual  man — the  ftate  of 
immortality  which  Chrift  has  purchafed  for  believ- 
ers, is  an  inheritance  referved  for  them  in  heaven 
*— in  the  refurreflion  they  will  be  clothed  with  a 
houfe  from  heaven,  with  fpiritual  and  heavenly 
bodies,  and  they  v.all  be  made  to  fit  together  in 
heavenly  places  in  Chrift  Jefus, 

The  Apoftle  fays,  "God  has  blelled  us  with  all 
fpiritual  bleffings  in  heavenly  things" — with  all 
things  neceffary  to  bring  us  to  the  enjovment  of 
himfelf  in  heaven.  "The  divine  power,"  fays  St, 
Peter,  "  hath  given  us  all  things  v.-hich  pertain  to 
life  and  godlinefs,  through  the  knowledge  of  hini 
who  hath  called  us  to  plorv  ^nd  virtue — and  hat-h 


g2  Duties  of  the  [Serm.  II, 

given  us  exceeding  great  and  precious  promifcs^ 
that  by  them  we  might  be  partakers  of  a  divine  na-. 
ture."  .        ' 

The  p nrticular  bleffings  vouchfafed  to,  and  de- 
fipned  for  believers,  are  enumerated  in  the  follow- 
ing  verfes  ;  fuch  as  election  and  vocation  to  b?  the 
people  of  God — prcdeftination  to  the  adoption  of 
children — acceptance  in  Chrifl:  Jefus  and  redempw 
tion  through  his  blood — the  revelation  of  the  myf- 
tery  of  God's  will — a  title  to  the  heavenly  inherit- 
ance— and  the  fandification  and  fealing  of  the  ho- 
ly fpirit.  To  difplay  the  nature  and  importance 
of  thefe  bleffings  we  fnall  have  occafion  hereafter 
in  the  prolecution  of  our  defign. 

I  would  now  obferve,  that  the  bleffings  granted 
to  the  Ephelian  believers,  are  alfo  tendered  to  us. 
God  in  his  iovereign  goodnefs,  has  chofen  us  from 
among  the  nations  of  the  world  to  be  his  peculiar 
people,  and  to  enjoy  his  oracles  and  ordinances.— 
He  offers  to  us  the  honors  and  felicities  of  adop- 
tion, and  the  rcmiffion  of  all  our  fins  tkrough  the 
atonement  of  his  Son.  He  has  piopoled  ior  our 
acceptance  an  inheritance  incorruptible  in  the  heav- 
ens. He  grants  the  motions  of  his  blcffed  fpirit  to 
awaken  our  minds  to  thcfe  important  concerns.— 
And  to  true  behevers,  he  affords  the  fandifying, 
fealing  and  comforting  influence  of  his  grace.  He 
has  mide  known  to  us  the  my  fiery  of  his  will, 
v.'hich  is  iliil  hidden  from  the  greater  part  of  our 
race,  lie  has  favored  us  with  a  complete  revela- 
tion, and  placed  us  in  a  condition  which  allows 
our  frequent  attendance  on  the  difpenlation  of  his 
v.'ord  and  ordinances. 

\Yc.  are  in  fome  refpcQs  privileged  far  beyond 
tlu:  Chiillians  to  whom  this  epiftle  was  written. — 
They  ior  a  fealon  enjoyed  the  preaching  of  an  in- 
fnired  Apoftle.  In  his  abfcnce  he  wrote  to  them 
this  letter,  whicli  doubtleu'  contains  the  fubftanrc 
vl  the  things  which  he  taughtjwhile  he  was  among 


Sb-rm-  'II.]  Chrijtlan  Retigicn,  g j 

therri.     But  of  this  letter  they  could  have  the  ben- 
efit only  by  hearing  it   read   in  one  place  and  an- 
other.    While  he   preached   in  Aha,    he  confined 
his  miniftry  chiefly  to  this  capital  city.     They  xvha 
lived  in  the  remoter  parts  could  not,  without  much 
labor,   enjoy  the  benefit  of  his  preaching.     But  wc 
have  in  our  hands  not  only  this   epiftle,    but    the 
other  writings  of  Paul  and  his  fellow  Apoftles,andl 
v^e  may  daily  convevfe   with  them.     Places  of  di- 
vine worfhip  are  near  us,  and,  without  the  expenfe 
!6f  diftant  journeys,  we  may  attend  on  the  prcach- 
inij  of  the  word  and  other  (acred  exercifes  of  reli« 
■gion.     We  have    therefore   happier  advantages  (o 
-become  acquainted  with  the  do6lrines  and  precepts 
^f  the  gofpel,    than  the  primitire  Chriftians  could 
^njoy.     If  they  Were  bound  to  give  thanks  for  their 
privileges  ;    how  criminal  muil  be  ingratitude  un- 
derx>urs  ? 

It  is-  faid,  While  Paul  preached  in  Ephefus,  nU 
ihey  who  dwelt  m  AJia,  heard  the  word  of  the  Lord. 
What  pains  rriuft  they  have  taken  !  for  divers  of 
them  came  from  far.  Con fider  Paul  as  preaching 
in  the  Jewiih  fynagogue  at  Ephefus,  as  long  as  he 
couM  have  admittance  ;  and,  when  he  was  driven 
from  thence,  removirtg  to  a  public  fchool,  and 
there  reafoning  daily  in  defence  of  the  gofpel.  See 
all  the  countiy  arou'id  coming  together,  from  time 
to  time,  to  hear  this  infpired  teacher.  Obfcrvc 
what  pains  they  took  to  become  acquainted  with  a 
religion,  which  condemned  their  former  fentiments 
and  pra^ices.  Remark,  hov/  they  yielded  to  the 
convi6lion  of  truth,  renounced  their  idolatry,  con- 
felfed  their  evil  deeds,  condemned  their  pretended 
intercourfe  with  invifible  fpirifs,  and  fubmitted  to 
the  pure  and  rational  religion  of  the  gofpel ;  and 
then  fay,  whether  we  have  not  caufe  to  be  deeply 
humbled,  that  this  fame  gofpel,  which  we  enjoy 
under  fuperior  advantages,  has  fo  little  influence 
i©u  our  Qwn  hearts  and  the  hearts   of  others?    la 


§4  i)uties  of  the   '-  [SEKM\Xtk 

there  hot  occafion  to  lament,  that  the  word  of  God^ 
which  then  fo  mightily  grew  and  prevailed,  is  now 
treated  with  fo  much  indifference  ? 

Ye  who  negletl  to  attend  on  the  word  now 
brought  near  to  you,  What  will  you  fay  in  excufe 
for  yourfelves,  when  you  fee  how  all  who  dwelt  in 
Afia  came  to  Ephefus  to  hear  this  fame  word  ? — > 
Ye  who  can  relifh  nothing,  but  what  accords  with 
your  own  fancies  and  humors,  and  who  are  at  once 
difgufted  with  the  preaching  which  contra difts  your 
former  fentiments  and  pradices,  How  will  you 
juftify  this  perverfe  temper,  when  you  fee  what 
humility  and  candor  appeared  in  thofe  Afiatic  hea- 
thens ? — They  could  hear  Paul  difputing  daily  a- 
gain  ft  their  preconceived  opinions  ;  could  liften 
with  patience  to  his  arguments,  which  all  tended 
to  confound  them  ;  and  on  convi6lion  could  give 
up  their  errors  and  confefs  their  evil  deeds. — Ye 
who  treat  the  worlhip  and  ordinances  of  God  with 
contempt ;  what  will  you  plead  in  your  vindica^ 
tion,  when  you  obferve,  with  how  much  gratitude 
and  reverence  the  fame  were  received  at  Ephefus  ? 
— Ye  who  attend  on  God's  word  in  vain — who  feel 
no  influence  from  it — who  though  you  hear  it,  yet 
live  in  habitual  oppofuion  to  it,  What  will  you 
urge  in  your  defence,  when  you  recolIe6l,  how 
mightily  it  grew  in  Ephefus,  and  how  it  transform- 
ed idolaters,  forcerers,  and  the  groffeft  tranfgreffors 
into  faints,  believers  and  the  worfhippers  of  the 
true  Cod  ? 

Remember,  that  you  muft  one  dayanfwer  before 
God  for  all  the  fpiritual  bleflings  which  he  has  fent 
you.  It  is  not  a  matter  of  indifference,  whether 
you  receive  or  reje6l  them.  If  you  put  them  from 
you,  you  will  futfer  the  lofs  of  them,  and  be  pun- 
ifhed  with  awful  fcverity  for  your  contempt. — 
\Vhen  God  fhall  bring  every  work  into  judgment, 
he  willHake  into  confideration  all  the  privileges 
wiiich  you  have  enjoyed,    as  well  as  all  the  works 


SfiRM*  II. 3  ■       Chriftian  Religion* 


U 


which  you  have  done,  and  according  to  hoth  will 
he  judge  you.  They  who  have  never  heard  of  the 
gofpeljwill  meet  a  more  tolerable  doom,  than  fuch 
as  have  known  and  defpifcd  it.  Thefe  will  perifh 
wonderfully.  Their  punifhment  will  be  fuch  as 
they  would  not  believe  and  could  not  imagine, 
though  one  fhould  declare  it  to  them-  The  men 
of  Sodom,  in  their  days  were  finners  of  diftinguifli- 
ed  guilt,  and  their  dellru6iion,  in  the  conflagration 
of  their  city,  is  fet  forth  as  an  example  of  God's 
righteous  feverity.  But  juftice  has  not  done  with 
them.  In  the  day  of  judgment  they  will  receive  a 
flill  forer  condemnation  ;  and  after  all,  it  will  be 
more  tolerable 'for  them,  than  for  thofe  who  def- 
pife  the  gofpel. 

To  us  the  word  of  falvation  is  fent.'  Let  us  hear 
it  with  care  and  receive  it  with  joy,  accept  the  blef- 
fings  which  it  offers  and  walk  worthy  of  him  who 
has  called  us  to  his  kingdom  and  glory. 


SERMON     in. 


EPHESIAXS  i.  4.^,5. 

According  di  he  hath  cKofen  us  in  hi^n,  before  the 
foundation  of  the  world,  that  wejhould  he  holy  and 
without  blame  before  him  in  love^  having  predejiinat" 
ed  us  to  the  adoption  of  children  by  Jefm  Chrijl  unto 
himfclf,  accoi'ding  toihe  gpod pleafure  of  his  will,  to 
the  praife  of  the  glory  of  his  grace,  wherein  he  hath 
made  us  accepted  in  the  beloved  ;•— — 

IN  the  verfe  preceding  the  words  now 
read,  the  Apodle  thankfully  acknowledges  the 
great  mercy  of  God,  who  has  blcjfed  us  with  allfpir- 
itnal  bUjfings  in  heavenly  things  in  Chrifl  Jefus. — 
Thefe  bleflings  he  proceeds  to  enumerate  •  and.  the 
iirfl  which  he  mentions  is,  God's  choofing  us  to  be 
an  holy  people  to  himfelf,  and  adopting  us  to  the 
privileges  of  children. 

The  Jews,  for  many  ages,  had  been  the  peculiar 
people  of  God.  fepavated  from  other  nations,  and 
diftinguifhcd  by  fpecial  advantages.  God  had 
now  lecn  fit  to  take  the  Gmliles  into  covenant  with 
himfelf,  and  to  abolifh  the  diltin6lion  between 
them  and  his  ancient  people. 

The  Jews  believed  fhat  God  from  the  beginning 
had  chofca  them  to  falvation,  and  had  appointed 
the  MelTiah  in  due  time  to   appear  in  the   world, 


Serm.  III.]  Duties  of  the,  &c.  gy 

that  none  of  them  might  perifti.  But  the  Apoftle, 
to  remove  from  the  Jews  all  caufe  of  boalling,  and 
from  the  Gentiles  all  ground  of  difcouragement, 
here  declares,  that  God  from  the  beginning  had 
chofen  the  Gentiles  in  Chrift,  and  predellinated 
them  to  a  place  in  his  church,  that,  in  the  enjoy- 
ment of  the  gofpel,  they  might  become  holy  and 
be  made  mete  for  heaven. 

In  our  text  we  may  obferve  the  following  par- 
ticulars. 

That  God  had  chofen  and  prtdeflinated  thefc 
Ephehans. 

That  they  were  chofen  to  be  holy  and  zuiihout 
blame  before  him,  in  love. 

That  they  were  predeftinated  to  the  adoption  of 
'children  to  himfelf. 

That  they  were  chofen  in  Chrijl  Jefus. 

That  the  reafon  of  God's  chooling  them  was  the 
good  pleafure  of  his  own  -will. 

That  the  purpofe  for  which  they  were  chofen 
was  the  praife  of  the  glory  of  his  grace, 

I.  We  may,  firft,  obferve,  that  God  chofe  and 
predeflinated  thefe  Ephelian  Chriftians  before  the 
foundation  of  the  world, 

Thofe  fpiritual  privileges  and  bleflings,  which 
they  enjoyed  or  expe6ted,  were  the  refult  of  that 
glorious  plan,  which  the  infinite  wifdom  and 
abundant  grace  of  God  had  formed  :  For,  as  it  is 
faid,  verfe  ii.  they  were  predejlinated  according  to 
the  purpofe  of  him,  who  worketh  all  things  after  the 
counfel  of  his  own  will. 

When  we  fpeak  of  God's  foreknowledge  or  predcf- 
tination  oi  Qvtnis,  we  mufl  always  keep  in  mind  this 
idea,  "  that  his  thoughts  are  not  as  our  thoughts, 
but  as  the  heavens  are  higher  than  the  earth,  fo  are 
his  thoughts  higher  than  ours." 

This  Apoftle  fpeaks  of  Chriftians,  z$  predefinat- 
fd  according  to  God's  purpofe,  Peter  fa)'s,  They  are 
eleBed  according  to  the  foreknowledge  of  God.    But 


S8  Duties  of  the  {[SernI.  lit, 

this  mbde  of  fpeaking  rather  exprefles  things  ac- 
cording to'the  imperfeft  manner  in  which  we  ap- 
prehend them,  than  according  to  the  perfect  manner 
in  which  they  exift  in  the  divine  mind  :  God's  un- 
derflanding  is  infinite.  He  views  things  immedi- 
ately atid  intuitively  as  they  are.  Darknefs  and 
light,  paft  and  future,  are  alike  to  him.  "  He  feeth 
not  as  man  feeth,  nor  are  his  years  as  man's  days. 
But  he  inhabiteth  eternity  ;  and  one  day  is  with 
him  as  a  thoufand  years,  and  a  thoufand  years  as 
oiie  day."  Therefore  all  the  phrafes,  which  we 
meet  with  in  fcripture,  concerning  God's  remeni' 
brancc  of  things  pall,  foreknowledge  of  things  to 
come,  and  deliberaiion  on  things  prefent,  are  to  be 
underflood,  not  as  literally  expreflive  of  the  real 
operations  of  his  mind,  but  as  figuratively  adapted 
to  the  weak  conceptions  of  ours.  "  His  knowledge 
is  too  wonderful  for  us  ;  it  is  high,  we  cannot  at- 
tain to  it." 

We  know  things  paft  by  memory,  and  our  mem- 
ory we  aifift  by  records  ;  fo  God  is  often  faid  to 
remember  things,  and  to  keep  a  book  of  remem- 
brance. But  we  are  fenfibie  that  thcfe  exprelfions 
only  denote  Cod's  perfect  knowledge  of  thofe 
things,  which  to  us  are  paft — not  a  laborious  recol- 
lection of  them,  or  an  artificial  method  of  aflifting 
his  memory.  So,  on  the  other  hand,  God  is  faid 
to  foreknow  things  whicii  are  future,  to  foreordain 
things  winch  ftiall  be  done,  to  write,  in  the  volume 
of  his  book,  things  which  his  counfel  has  determin- 
ed ;  which  phrafes  do  not  fignify  that  things  are 
really  future  and  diftant  to  his  view — that  his  mind 
is  reaching  forward — that  he  writes  down  a  plan  of 
operations  for  his  own  dire6lion  ;  but  they  repre- 
fent  the  pcrfc61:,  confumtnate,  unerring  wifdom 
with  which  \\c  governs  the  univerfe. 

Viewing  the  matter  in  this  light,  we  fhall  be  fen- 
fibie that  our  perplexity  concerning  God's  fore- 
knowledge and  decree,  arifcs  from  the  imperfo-Slion 


Serm.  III.]  Chrtjlian  Religion,  g^ 

of  our  minds,  and  the  narrownefs  of  our  compre- 
henfion  ;  'and  that  there  is  no  more  inconfiflency 
between  the  freedom  of  moral  agents  and  God's  fore- 
knowledge, than  there  is  between  this  and  his  pref- 
fnt  knowledge;  for  with  refped  to  him,  fore-, 
knowledge  and  prefent  knowledge  are  the  fame  ;  the 
difference  is  only  with  refpedl:  tol  us,  with  whoni 
things  exift  by  fucceffion. 

The  word  eleHion,  or  choojing,  is,  in  fcripture, 
ufed  in  various  fenfes. 

Sometimes  it  fignifies  the  appointment  of  a  per- 
fon  to  fome  eminent  office  or  fervice.  Chrift  fays 
to  his  difciples,  *'  I  have  chofen  you  twelve;"  i,  e. 
I  have  chofen  you  to  be  my  difciples,  and  preach- 
ers of  my  gofpel.  He  does  not  mean  that  he  had 
chofen  them  all  to  falvation,  for  one  of  them  was  a 
Jon  of  perdition.  In  this  fenfe  Paul  was  a  chofen 
veffel  to  bear  Cbrifl's  name  among  the  Gentiles. 
And  Cyrus,  Saul,  and  David  are  called  God's  c/zt?/^ 
en,  becaufe  they  were  defignatcd  to  be  kings,  for 
the  execution  of  fome  great  purpofes  of  provi- 
dence. 

The  word  fometimes  intends  approlation  ;  a^ 
when  Chrift  fays,  *'  Many  are  called,  but  few  are 
chofen  ;"  i.  c.  few  are  accepted  and  approved. 

Often  the  word  is  ufed  in  a  large  fenfe,  to  com- 
prehend the  whole  body  of  God's  profeffing  people, 
whom  he  has  chofen  out  of  the  world  to  be  a  pe- 
culiar people  to  hirnfelf.  The  whole  nation  of  the 
Jews  are  llyled  God's  eled,  and  his  chofen.  The 
Chriftian  church,  the  whole  number  of  profelfed 
believcrsj  are  called  a  chofen  generation,  a  peculiar 
people. 

But  this  general  fenfe  of  the  word  implies  a  more 
particular  fenfe.  If  God  has  chofen  fome  nations 
rather  than  others,  to  enjoy  the  means  of  lalvation, 
then  he  gives  fome  an  advantage  above  others  to 
obtain  falvation  ;  and  this  is  as  much  an  a£l  of 
fovereigntv  as  the  el-jQripn  of  particular  ptrlons, 
Ca 


40  Duius  of  the  [Serm.  til. 

And,  without  queflion,  fome,  in  the  nation,  chofen 
to  thefe  privileges,  will  thereby  eventually  be  made 
partakers  of  the  fah^ation  revealed.  And  there  are 
Ibmc  expreffions,  in  fcripture,  which  feem  to  im- 
port an  appointment  of  perfons  to  obtain  this  fal- 
vation,  as  well  as  to  enjoy  the  means  of  it.  Paul 
fays  to  th«  Theffalonians,  "  God  hath  chofen  you 
to  falvation  through  fandtification  of  the  fpirit  and 
belief  of  the  truth,  whereunto  he  hath  alfo  called 
you  by  our  gofpel."  The  Apoftle  Peter  calls 
Chriflians,  "  Ele6l  according  to  the  foreknowledge 
of  God,  through  fandification  of  the  fpirit."  Elec- 
tion, in  tliefe  paffages,  cannot  be  underftood  merely 
of  an  appointment  to  external  privileges,  for  the 
fubjefts  of  it  are  faid  to  be  chofen  through  JanBifi^ 
cation  and  faith.  Now  they  were  not  brought  to- 
the  enjoyment  of  the  gofpel  by  their  faith  and  ho- 
linefs,  but  they  were  brought  to  thefe  by  the  gofpel. 
They  were  called  to  ipiritual  privileges  while  they 
were  in  impenitence  and  unbelief.  The  gofpet 
was  not  tho.  fruit,  but  the  mean  of  their  faith. 

That  there  is  an  election  to  falvation,  Chriflians 
are  generally  agreed  :  In  their  manner  of  explain- 
ing it,  is  the  chief  difference.  Some  fuppofe  it  to- 
be  abfalnte  and  without  regard  to  perfonal  quali- 
fications ;  others  fuppofe  it  to  be  conditional,  and 
grounded  on  a  forefight  of  faith  in  the  perfons^ 
chofen. 

In  all  quedions  of  this  kind  there  arc  two  great 
points,  which  we  mufl:  keep  in  view — our  depend- 
ence on  the  grace  of  God  ;  and  our  moral  agency. 
On  the  one  hand,  we  mull  not  fo  conceive  of  God's 
election,  and  the  influence  of  his  grace,  as  to  fct 
alide  our  free  agency  and  final  accountablenefs  ; 
nor,  on  the  other  hand,  niufl  we  fo  explain  away 
God's  (ovcreignty  and  grace,  as  to  exalt  man  to  a 
flate  of  indept:ndence.  While  we  fhun  thefe  ex- 
tremes, we  (hall  not  dangcroufly  err  in  the  do6irine 
before  us. 


Serm.  III.]  Chrijlian  RtUgion.  41 

It  is  manifeft  from  reafon,  as  well  as  fcripture, 
that  God  exercifes  a  moral  government  in  'the 
world,  and  that  his  providence  extends  to  particu- 
lar perfons,  to  all  circumftances  of  their  condition, 
and  to  all  the  aftions  of  their  lives  ;  for  we  cannot 
conceive  it  poffible,  that  he  Ihould  govern  the 
world  in  general,  and  yet  overlook  particular  per- 
fons ;  or  that  he  Ihould  order  their  circumftances, 
and  yet  have  no  fuperintendancy  or  control  of 
their  aftions. 

It  is  alfo  certain,  that  the  grace  of  God  operates 
in  the  converfion  of  finners,  in  fuch  a  manner  and 
degree,  that  they  are  faved  by  him,  not  of  them- 
felves. 

Now  fo  far  as  the  grace  of  God,  in  the  falvation 
of  fmners,  is  abfolute  and  unconditional,  ele£lion 
or  predeftination  is  fo,  and  no  farther.  They  run 
parallel  to  each  other.  We  are  to  conceive  of 
ele6lion,  in  the  fame  manner  as  we  conceive  of  the 
influence  of  grace  ;  for  eleHion  can  be  nothing 
more,  than  God's  foreknowing  and  predetermining 
(to  fpeak  according  to  our  way  of  conception)  that 
he  will  exercife  his  grace  in  fuch  a  manner  as  fliall 
prove  effetlual.  And  his  counfels  and  decrees  arc 
only  the  plan  of  his  providential  government.  If 
the  latter  is  not  inconfiflent  with  human  liberty, 
the  former  cannot  be  fo.  If  the  thing  done  does 
not  control  our  agency,  the  previous  pu:  pofe  can~ 
not  control  it. 

The  queftion,  whether  eleffion  is  conditional, 
will  eafily  be  folved  by  confidering  the  end  which 
it  refpecls. 

If  we  confider  it  as  refpefting  the  oiighial  plan  of 
falvation,  it  mull  be  abfolute  and  unconditional. 
It  could  not  be  owing  to  any  forefeen  woithineis 
in  fallen  creatures,  that  God  chofe  and  determined 
to  fend  them  a  Savior,  and  to  propcfe  fuch  a  par- 
ticular method  of  falvation  ;  but  merely  to  his 
iclfniDving,  fovercigti  grace.     Their  guilt  and  im- 

c  3 


d2  Duties  of  the  [Serm.  Ill, 

potence  were  the  reafons  why  fuch  a  method  of 
falvation  was  neceffary,  and  therefore  their  fore- 
seen holinefs  and  worthinefs  could  not  be  the  rea- 
fons why  fuch  a  method  was  adopted. 

If  we  confider  ele6lion  as  refpefting  the  means 
of  falvation,  it  is  unconditional.  It  was  not  owing 
to  the  virtue  and  goodnefs  of  the  human  race  that 
a  revelation  was  given  them.  Jt  was  not  owing  to 
the  previous  defires,  prayers  and  endeavors  of  the 
Ephefians  or  othei"  Gentile  tiations,  that  they  were 
brought  into  a  ^church  Hate,  and  to  the  knowledge 
of  the  way  of  falvation.  It  is  not  owing  to  any 
thing  which  we  had  done,  that  the  gofpel  is  fent  to 
us,  and  that  we  were  born  and  have  been  educatedi 
|;nder  it.  All  this  mufl  be  afcribed  to  the  pure  fa- 
yor  of  God.  He  chofe  the  Ephefians,  not  becaufe 
they  were  holy,  but  that  they  might  be  holy.  He 
predeflinated  them,  and  made  known  to  them  the 
myllcry  of  his  will,  according  to  the  good  pleaf- 
lure  which  he  purpofed  in  hirafelf.  In  this  fenfe 
the  Apoflle  applies  the  words  of  the  prophet,  "I 
am  found  of  them  who  fought  me  not]  I  am  made 
manifefl  to  them  who  inquired  not  after  me." 

Farther  :  If  we  confider  eleftion  as  it  refp.e6is 
the  Jirjt  axuakening  injluence  of  the  Spirit  of  God  on 
the  hearts  of  obllinate  finners,  whereby  they  are 
excited  to  feek  the  mercy  of  God  with  earneftnefs, 
and  to  attend  on  the  means  of  falvation  with  dili- 
gence, it  is  here  alfo  fovereign  and  unconditional. 
For  that  finners.  de;id  in  their  trel'paires,  fhould  be 
awakened  to  confideration,  inquiry,  and  an  attend-* 
ance  on  the  means  of  life,  muft  be  owing,  not  to 
their  own  previous  good  difpofitions,  but  to  fome 
fpecial  Providence,  feafonable  ward,  or  internal  in- 
fluence, which  was  not  of  their  feeking.  Accord- 
ingly our  Savior  fays,  "Jlehold,  1  ftand  at  the  door 
<md  knock  :  If  any  man  hear  my  voice  and  open 
^hc  door,  I  will  come  in  to  him  and  fup  with  him, 
<ji;d  he  y.ith  mc."     His  knocking  is  from   his  own^ 


5ERiM.  III.]  Chriftian  Religion.  43 

motion,  not  from  the  invitation  of  finners  :  That  is 
the  occaiion  of  their  opening;  not  this  the  occafio^ 
of  his  knocking. 

Again  :  If  ele6lion  be  confidered  as  it  refpeds 
the  grace  of  God  in  the  converfion  of  fmners,  I 
think,  it  may  be  called  fovereign  and  unconditional. 
To  prevent  miftakes,  I  would  qualify  this  obferva- 
tion. 

The  gofpel  comes  to  men  accompanied  with  the 
Spirit,  which  is  given  to  convince  them  of  fm, 
awaken  in  them  an  apprchenhon  of  danger  and  ex- 
cite their  attention  to  the  rneans  of  tfaf ety.  Such 
exercifes  ordinarily  precede  converfion.  And  as 
fmners  more  readily  yield  to  thefe  motions  of  the 
Spirit,  and  more  diligently  apply  the  means  of  re- 
ligion, they  have  more  reafon  to  expe6l  the  grace 
which  will  prove  effedluai,  "Whofoever  hath,  to 
him  fhali  be  given."  In  this  fenfe  I  admit,  that 
converting  grace  may  be  called  conditional.  Buf: 
where  fhall  we  find  thofe  who  have  never  refilled 
the  Spirit  of  grace,  or  neglcfted  the  means  of  fal- 
vation  ? To  finners  under  this  guilt  and  for- 
feiture, God  can  be  under  no  obligation,  by  juflice 
or  promife,  to  grant  the  prefence  of  his  renewing, 
or  the  return  of  his  awakening  grace,  or  even  the 
prolongation  of  life.  If  the  continuance  of  life, 
and  the  repeated  excitations  of  the  Spirit,  are  fov- 
ereign and  unpromifcd  mercies,  couvening  grace  is 
no  lefs  fo.  Saving  benefits  are  never  promifed  to 
finners  on  any  conditions,  J)ut  thofe  which  imply 
a  change  of  chara6ler. 

Now  if  among  thofe  v,"ho  have  alike  abufed  and 
forfeited  the  grace  of  God,  fome  are  reclaimed,  and 
others  left  in  a  llate  of  fin,  I  can  fee  no  violation 
of  juftice  or  of  promife  ;  for  none,  on  either  of 
thefe  grounds,  had  a  claim  to  the  benefit..  The 
former  mufl  adore  God's  mercy  ;  the  latter  con- 
demn their  own  perverfencfs.  The  mercy  granted 
tp  thofe  is  ho  prejudice  to  thefe,  Eledion  then, 
C4 


^4  Duties  of  the  [Skrm.  Ill, 

in  relation  to  converting  grace,  is,  in  this  fenfe,  ab- 
folute,  (hat  it  is  the  refult  of  God's  good  pleafure, 
and  not  the  efifeft  of  any  condition  aftually  per- 
formed by  the  finner,  in  virtue  of  which  he  could 
claim  it. 

But  then,  if  we  confider  ele6lion,  as.  it  refpe6ls 
the  final  beflowment  of  falvation,  it  is  plainly  con- 
ditional. This  God  gives,  and  this  he  determinesto 
give  only  to  fuch  as  are  made  mete  for  it.  To  im- 
agine, that  he  choofes  fome  to  eternal  life  without 
regard  to  their  faith  and  holinefs,is  to  fuppofe  that 
fome  are  faved  without  thefe  qualifications,  or  fav- 
ed  contrary  to  his  purpofe.  It  is  the  exprefs  dec- 
laration of  fcripture,  "Without  hoUnefs  no  man 
J(hall  fee  the  Lord. — God  hath  chofen  us  to  falva- 
tion through  fandification  of  the  fpirit  and  belief 
pf  the  truth."  The  terms  of  falvation  are  in  the 
gofpel  clearly  flated,  and  we  muft  not  imagine, 
that,  contrary  to  this  ftatement,  there  is  a  fecret 
purpofe,  which  will  open  the  door  of  falvation  to 
the  finally  impenitent, againft  whom  the  gofpel  has 
fliut  it,  or  will  fhut  the  door  againft  the  fincerely 
penitent,  to  whom  the  gofpel  has  opened  it. 

Whatever  difficulties  may  attend  this  do6lrine, 
fo  much  is  plain  :  They  who  are  chofen  to  falva- 
tion, arc  chofen  to  be  holy.  And  whatever  doubts 
we  may  have  concerning  our  own  ele6lion,we  may 
make  it  fure,by  adding  to  our  faith  the  virtues  and 
works  of  the  gofpel.  "If  we  do  thefe  things  we 
ftiall  never  fall." 
We  proceed, 

II.  To  confider  the  fpirilual  qualifications,  to 
which  the  Ephefians  were  chofen.  "God  chofe 
them  to  be  holy  and  without  blame  before  him  in 
love." 

There  is  a  relative  or  ceremonial  boBnefs  often 
applied  to  perfons  and  things,  on  account  of  their 
fcparation  from  a  common  to  a  facred  ule.  But 
rnore  ufually   the  term  denotes  a  real,  internal  pu- 


Serm.  III.]         Ckrijlian  Religion.  45 

rity,  in  oppofition  to  moral  pollution  or  Jin.  This 
is  the  fenfe  of  it  in  the  text.  To  be  holy  is  to  b« 
^'without  blame  in  the  fight  of  God/' 

Holinefs  confifts  in  the  conformity  of  the  foul  to 
the  divine  nature  and  will ;  and  is  oppofed  to  all 
moral  evil.  In  fallen  creatures  it  begins  in  the  ren- 
ovation of  the  mind  after  the  image  of  God. — r 
Hence  Chriftians  are  faid  "to  be  renewed  in  the 
fpirit  of  their  minds,  and  to  be  made  new  crea- 
tures." In  this  change  the  heart  is  formed  to  the 
love  of  God's  charader  and  will,  and  to  a  hatred 
of  whatever  appears  contrary  to  them.  "They 
who  love  the  Lord,  hate  evil.'*  This  renovation, 
though  imperfe6l  in  degree,  yet  extends  to  the 
whole  man,  fo  that  "all  things  become  new."  And 
though  the  renewed  Chriftian  in  many  things  of- 
fends, yet  he  has  refpeft  to  all  God's  commands. 
He  defires  to  be  without  blame  before  God.  He  con- 
tents not  himfelf  with  his  prefentimperfedl  meafure 
of  goodnefs,  but  is  folicitous  to  cleanfe  himfelf 
from  all  filthinefs,  and  to  perfe£i:  holinefs  in  the 
fear  of  God.  With  this  view  he  attends  on  all  di- 
vine inflitutions.  He  defires  the  pure  milk  of 
God's  word  that  he  may  grow  thereby.  He  re- 
ceives with  meeknefs  the  engrafted  word,  hoping 
that  it  may  fave  his  foul.  He  is  not  difguflcd  at  a 
reproof  or  warning,  becaufe  it  comes  home  to  his 
cafe  ;  he  regards  it  as  a  word  in  feafon,  is  thankful 
for  it,  and  humbly  applies  it.  When  he  hears  the 
word,  it  is  not  that  he  may  find  matter  for  objec- 
tion and  cavil,  or  that  he  may  apply  what  he  hears 
to  others,  but  that  he  may  know  himfelf  more  in- 
timately, imderfland  his  duty  more  perfedly,  and 
do  God's  will  more  acceptably. 

When  he  comes  to  the  ordinance  of  the  fupper, 
he  defires  there  to  remember  and  (hew  forth  the 
death  of  his  Savior.  He  does  not  expr61:  to  be  ac- 
cepted, merely  becaufe  he  eats  and  drinks  in  Chrill's 
prefence;    he  confiders    that    he  mud  alfo  depart 


46  Duties  of  the  [Serm.  Ill, 

from  iniquity.  He  is  not  aiming  at  a  name  to 
live,  but  at  real  improvement  in  the  fpiritual  life. 
He  attends  to  the  great  things  exhibited  in  this  or- 
dinancCj  fuch  as  the  evil  and  danger  of  fm,  the  ru- 
ined condition  of  the  human  race,  the  mercy  of 
God  in  providing  for  them  a  Savior,  and  the  love 
of  Chiift  in  giving  himfelf  a  facrifice  to  God  for 
the  fins  of  men.  By  the  contemplation  of  thefe 
things  he  ftrengthens  his  purpofe  of  obedience,  his 
faith  in  the  Redeemer,  his  gratitude  to  God,  and 
his  love  to  all  men. 

We  may  obferve  farther,  that  the  Apoftle  con- 
liders  love  as  a  main  branch  of  holinefs.  "God 
hath  chofen  us  to  be  holy  and  without  blame  be- 
fore him  in  love." 

When  the  word  love, in  the  facred  writings  is  uf- 
ed  indefinitely,  and  without  limitation  toaparticu., 
lar  objeft,  love  to  men,  and  efpecially  to  the  breth« 
ren,  is  ufually  intended.  So  the  word  is  to  beun- 
derftood  here,  as  appears  from  the  15th  verfe  of 
this  chapter,  and  from  the  parallel  place  in  the  c 
piflle  to  the  CoJoflians,  where  the  Apoftle  gives 
thanks  for  their  faith  in  Chrift  and  love  to  the 
fai7its. 

Love  is,  every  where  in  fcripture,  confidered  srs 
a  moft  elTential  pari  of  the  chara6ler  of  the  faint. 
Charity  out  of  a  pure  heart,  is  the  end  of  the  com- 
mandment. Chriftians  arc  above  all  things  to  put 
on  charity,  which  is  the  bond  of  perfeflnefs.  Be., 
lievers  have  purified  their  fouls  in  obeying  the  truth 
unto  unfeigned  love  of  the  brethren.  Brotherly 
kindnefs  and  charity  are  the  graces,  which  com., 
pictc  the  Chriftian  charaftcr. 

Let  us  remember  theia,  that  without  charity,  all 
our  prctrnfions  to  golpel  holinefs  are  vain.  We 
may  talk  with  the  tongue  of  men  and  angels;  wc 
may  difcovcr  a  fervent  zeal  in  matters  which  bear 
fome  relation  to  religion ;  wc  may  have  much 
knowledge  of  llie  myflerics  of  revelation  i  we  may 


Serm.  ni.]         Chrijlian  KcUgicn, 


4f 


profefs  a  ftrong  faith  ;  we  may  be  liberal  of  our 
lubftancein  promoting  fome  favorite  deGgns,which 
we  call  pious  ones  ;  but  if  we  have  no  charity,  all 
is  nothing — or  nothing  but  glare  and  nolfe.  That 
charity  which  belongs  to  the  Chriftian  temper,  is 
kind  and  longfufFering,  oppofite  to  pride,  oftenta- 
tion  and  envy.  It  is  humble  and  pe>»ceable,  meel? 
and  condefcending — not  eafily  provoked,  not  apt 
to  cenfure.  It  rejoices  not  in  iniquity,  but  rejoices 
in  the  truth.  It  beareth,  hopeth  and  believeth  all 
things. 


SERMON      IV. 


EPHESIANS  i.  4,  5,  6. 

According  as  he  hath  chofen  us  in  him,  he/ore  the 
foundation  of  the  worlds  that  wejhoidd  be  holy  and 
without  blame  before  him  in  love,  having  prcdeflinat- 
ed  us  to  the  adoption  of  children  by  Jefus  Chrifl  ta 
himfelf  according  to  the  good  pleafure  of  his  -will,  to 
the  praije  of  the  glory  of  his  grace,  zuherein  he  hath 
made  us  accepted  in  the  beloved. 

1  HE  nature  of  that  cleftioii  or  predefine 
ation,  of  which  thefe  Ephefians  were  the  fubjefts  ; 
and  that  holinc/s  and  love,  to  which  they  were  chof- 
en, we  illuftrated  in  our  preceding  difcourfe.  We 
arc  now, 

III.  To  confidcr  the  jio^/fo;?  to  which  believers, 
are  predeftinatcd. 

Adoption  is  a  word  fcveral  times  ufed  by  this  A- 
poftle,  to  exprefs  the  high  privileges  and  exalted 
hopes  of  Chriftians  in  this  world,  and  the  fuperior 
dignity  and  happincfs  referved  for  them  in  anoth-  • 
er.  The  word  ufed  by  him,  which  wc.  render  a- 
doption,  properly  fignifics,  putting  one  in  the  place 
of  a  [on. 

The  word  fuggefts  to  us  this  idea,  that  we  have 
no  natural  right  to  the  privileges  of  children  ;  for 
though  we  are  by  our  creation  the  children  of  God, 


Serm.  IV.]  Duties  of  the,  (3c,  43^ 

yet  we  are  become  difobedient  and  rebellious  cbil^ 
dren,  and  as  fuch  are  excluded  from  all  title  to  the 
inheritance  originally  promifed  to  obedience.  Our 
Jonjhip  is  not  our  native  right,  but  the  efiFe£l  of  God's 
gracious  adoption. 

In  this  adoption  are  included  feveral  important 
privileges. 

1.  It  implies  a  flate  oi freedom,  in  oppofition  to 
bondage.  The  Apoftle  faySjFFc  have  not  received  the 
fpirit  oj  bondage  again  to  fear,  but  the  fpirit  oj  adop" 
iion. 

Believers  are  free,  as  being  delivered  from  thcbon* 
dage  of  fin. 

This  freedom  they  obtain  in  the  renovation  of 
their  minds  after  the  image  of  God.  "As  many 
as  receive  Chrift,  to  them  is  given  power  to  become 
the  children  of  God,  for  they  are  born  of  him." — 
They  are  his  children  by  a  heavenly  and  fpiritual 
birth.  They  are  born  from  above — ^born  of  the 
Spirit ;  "and  where  the  Spirit  of  the  Lord  is, there 
is  liberty."  They  are  no  more  the  fervants  of  fin 
to  obey  it  in  the  lufts  thereof;  but,  being  made 
free  from  fin,  they  are  become  the  fervants  of  God, 
and  they  have  their  fruit  unto  holinefs,and  the  end 
everlafting  life. 

They  are  free,  as  having  near  accefs  to  God  and 
intimate  communion  with  him. 

"  Through  Chrift  they  have  accefs  by  the  Spirit 
unto  the  Father.  Becaufe  they  are  fons,  God  hath 
fent  forth  the  Spirit  of  his  Son  into  their  hearts, 
and  given  them  the  fpirit  of  adoption,  whereby 
they  cry,  Abba,  Father." 

Children  are  ufually  admitted  to  that  familiar 
intercourfe,  which  is  denied  to  fervants :  So  they, 
whom  God  has  called  to  the  adoption  of  children, 
may  come  boldly  to  his  throne.  They  know  where 
to  find  him,  and  may  approach  even  to  his  feat. — 
They  have  liberty  to  enter  into  themoft  holy  place 
by  the  blood  o\  ChriO,     And  God  makes  to  them 


50  Duties  of  the  [Serm.  IV* 

fome  peculiar  communications  of  his  grace,to  help 
their  infirmities,  ftrengthen  their  good  refolutions, 
comfort  them  in  affliftions,  defend  them  againft 
temptations,  and  lead  them  in  the  way  everlafting. 
*'  The  fecret  of  the  Lord  is  with  ihem  who  fear 
him,  and  he  will  Ihew  them  his  covenant.  The 
meek  he  will  guide  in  judgment,  and  teach  them 
his  way."  Chrift  fays  to  his  difsiples,  "Ye  are  my 
friends,  if  ye  do  whatfoever  I  have  commanded 
you.  I  call  you  not  fervants,  for  a  fervant  know- 
eth  not  what  his  Lord  doth ;  but  I  have  called 
you  friends,  for  all  things,  which  I  have  heard  of 
my  Father,  I  have  made  known  unto  you." 

2.  Adoption  brings  us  under  the  peculiar  care  of 
God's  providence. 

"God  is  good  to  all,  and  his  tender  mercies  are 
overall  his  works."  The  jull  and  the  unjuft  par- 
take of  his  common  bounties.  But  he  is  efpecially 
good  to  them  who  are  of  a  clean  heart.  "His  eyes 
are  upon  the  righteous,  and  his  ears  are  open  to 
their  cry.  No  good  thing  will  be  withheld  from 
them  who  walk  uprightly.  Chrift  is  made  head 
overall  things  for  the  church." 

Good  and  bad  are  fubjc6l  to  the  common  adver- 
fities  of  life  ;  but  the  affli£lions,  which  befal  the 
juft,  are  ordered  in  a  more  immediate  fubfervience' 
to  their  fpiiitual  interefl:.  "  Whom  the  Lord  lov- 
c.th  he  chaftcneth  ;  he  fcourgeth  every  fon  whom 
he  receiveth.  If  we  endure  challening,  God  deal- 
eth  with  us  as  with  fons  ;  for  what  fon  is  he,whorn 
the  father  chaftencth  not  ?  And  God  chafteneth  us 
for  our  profit,  that  we  may  be  partakers  of  his  ho- 
linefs.  And  though  no  affli6lion  for  the  prefent, 
is  joyous,  but  grievous,  yet  afterward  it  yieldcth 
the  peaceable  fruits  of  righfeoufnefs." 

Needful  and  feafonable  corre6lion  is  one  of  the 
benefits  of  adoption — one  of  the  privileges  of  God's 
children.     The  gracious  intention  of  it  is  torecov- 

O 

er   them   from   their  backflidings — to  wean  thcn-i 


Serm.  IV.]         Chrijlian  Religion.  51 

from  the  world — to  quicken  them  in  their  duty— 
to  prove  their  fincerity — and  prepare  them  for 
heaven.  David  conlidered  his  adverfity  as  a  fruit 
of  God's  parental  faithfulnefs  and  love.  "I  know, 
O  God,  that  thy  judgments  are  right,  and  thou  in 
faithfulnefs  haft  afflifted  nre." 

Affli6lion,  confidered  in  itfelf,  is  grievous — con- 
fidered  as  the  effefl;  of  fin,  is  humbling — but,  con- 
lidered as  the  allotment  of  divine  wildom  for  our 
eternal  advantage,  it  is  matter  of  thankfulnefs  and 
joy.  "Count  it  all  joy,"  fays  St.  James,  *'when  ye 
fall  into  divers  temptations,  for  the  trying  of  your 
faith  woiketh  patience."  "Rejoice,"  fays  St.  Pe- 
ter, "in  as  much  as  ye  are  partakers  of  the  fuffer- 
ings  of  Chrift,  that  when  his  glory  Ihall  be  reveal- 
ed, ye  maybe  glad  alfo  with  exceeding  joy."  The 
children  of  God  muft  efteem  it  a  mighty  privilege, 
that  they  are  under  the  care  of  a  wife  and  gracious 
parent,  who  will  always  treat  them  according  to 
their  wants ;  will  give  them  profperity  as  far  as  it 
is  fafe,  and  withdraw  it  when  it  would  be  danger- 
ous J  will  fend  correftion  when  it  is  needed,  and 
remove  it  when  the  occafion  ceafes  ;  and,  in  a 
word,  will  caufe  all  things  to  woik  for  their  good. 

3.  Adoption  includes  a  title  to  a  glorious  refur- 
rcdionfrom  the  dead,  and  to  an  eternal  inheritance  in 
the  heavens. 

So  this  Apoftle  explains  it  in  the  eighth  chapter 
to  the  Romans.  "We  have  received  the  fpirit  of 
adoption — -and  the  fpirit  itfelf  beareth  witnefs  with 
our  Ipirits,  that  we  are  the  children  of  God  ;  and 
if  children,  then  heirs,  heirs  of  God  and  joint  heirs 
with  Chrift.  If  we  fuffer  with  him,  we  fliall  alfo 
be  glorified  with  him  ;  and  all  the  fuff'erings  of  the 
prefent  time,  are  not  worthy  to  be  compared  with 
the  glory,  which  Ihall  be  revealed  in  us.  For  the 
earneft  expeftation  of  the  creature  waiteth  for  the 
manifeftation  of  the  fons  of  God  ;  for  the  creature 
fliall  be  delivered  from  the  bondage  of  corruption 


5i  i)utiaofthe  pERM.  IV. 

into  the  glorious  liberty  of  the  foni  of  God.  And 
we,  who  have  the  firft  fruits  of  the  fpirit,  groan 
within  ourfelves,  waiting  for  the  adoption,  even  the 
redemption  of  the  body."  To  the  fame  purpofc 
are  the  words  of  St.  John,  i  Epiftle,  Chapter  iii. 
* 'Behold  now,  what  manner  of  love  the  father  hath 
beftowed  upon  us,  that  we  ftiould  be  called  the 
fons  of  God. — Now  we  are  the  fons  of  God ;  and 
it  doth  not  yet  appear  what  we  fhall  be  ;  but  we 
know  that  when  Chrift  fhall  appear,  we  Ihall  be 
like  him,  for  we  {hall  fee  him  as  he  is."  So  alfo 
fays  St.  Peter,  i  Epiftle  i.  3.  "Bleffed  be  the  God 
and  Father  of  our  Lord  Jefus  Chrift,  who  hath  be- 
gotten us  to  a  lively  hope  by  the  refurre6lion  of 
Chrift  from  the  dead,  to  an  inheritance  incorrupti- 
ble, undefiled,  fading  not  away,  referved  in  heaven 
for  us." 

Now  if  believers  are  the  children  of  God,  then 
their  temper  rauft  be  a  child  like  temper— a  tem- 
per correfponding  to  their  relation,  condition  and 
charafter.  Let  us  therefore,  as  becomes  obedient 
children,  be  holy  in  all  manner  of  converfation,for 
he  who  has  called  us  is  holy.  Let  us  be  followers 
of  God  as  dear  children,  walking  worthy  of  him, 
who  has  called  us  to  his  kingdom  and  glory.  Let 
us  reverence  and  love  our  Supreme  Parent,  truft 
ourfelves  in  the  hands  of  bis  goqdnefs,  patiently 
bear  the  corre6lions  of  his  love,  humbly  fubmit  to 
the  difpofals  of  his  wifdom,  maintain  a  daily  cor- 
refpondence  with  him,  attend  to  all  the  difcoveries 
of  his  will,  and  in  all  things  cheerfully  comply 
with  his  commands,  however  contrary  to  our  nat- 
ural wifties.  In  imitation  of  his  goodnefs  let  us 
do  good  as  we  have  opportunity  ;  and,  regarding 
his  profelfed  children  as  our  brethren,  let  us  walk 
in  love  to  them,  endeavoring  to  keep  the  unity  of 
the  fpirit  in  the  bond  of  peace;  for  he,  who  is  the 
God  and  P'aihcr  of  all,  is  above  all,  through  all, 
and  in  us  all. 


S^iM.  IV.j        Christian  RcUgton»  ^3 

I  proceed  to  our  fourth, 

IV.  Obfervation:  That  all  fpiritual  bleSings 
are  derived  to  us  through  Jefus  Chrijl.  '•'  God  hath 
chofen  us  in  Chriji — predeilinated  us  to  the  adoption 
of  children  by  Chrijl — made  us  accepted  in  the  Belov^ 
(.d"  It  is  the  grand  theme  of  the  gofpel,  ihat 
*'  God  is  in  Chrift,  reconciling  the  world  to  him- 
felf." 

The  wifdom  of  God  faw  fit  to  exercife  mel-cy  to 
linful  men  through  the  mediation  of  his  Son,  who 
came  into  our  world,  affbmed  our  nature,  andfuf- 
fered  death  on  the  crofs  for  our  fins.  What  were 
all  the  reafons,  which,  in  the  divine  government, 
made  fuch  a  fcheme  of  redemption  neceffary,  it 
may  be  difficult  for  us  to  determine,  and  it  is  need- 
lefs  to  inquire.  We  may,  however,  eaiily  difcern 
fome  important  ends,  which  it  anfwers.  It  clearly 
difplays  the  holinefis,  juftice-'and  mercy  of  God, 
the  evil  and  demerit  of  fin,  the  puniftiment  which 
it  deferves,  the  grace  of  God  to  pardon  it,  and  the 
amazing  danger  of  continued  impenitence  in  it : — 
We  muft  therefore  fuppofe,  that  thefe  were  among 
the  reafons  why  it  was  adopted^ 

As  Chrift  is  the  Mediator,  fo  all  the  bleffings, 
which  we  enjoy  and  hope  for,  are  reprefented  as 
coming  to  us  through  him.  We  are  jz^z^ccf  through 
his  blood — adopted  in  him — obtain  the  promife  of 
the  Spirit  and  are  fanEtiJied  in  him — are  admitted 
to  the  means  of  falvation,  called  to  the  privileges  of 
ike  gofpel,  and  made  partakers  of  eternal  life  through 
him. 

The  Apoftle  fays,  God  has  chofen  us  in  Chrifly 
before  the  foundation  of  the  -world.  It  was  the  eter- 
nal plan  of  divine  wifdom  to  fave  fmners  through 
Jefus  Chrift,  who,  in  the  purpofe  of  God,  was  a 
lamb  flain  from  the  foundation  of  the  world. — 
Their  falvation  therefore  cannot  originate  from  any 
worthinefs  in  themfelves,  but  muft  depend  on  the 
interpofition  of  the  Savior  ^  for  every  thing  which 
D 


g4  Duties  of  the  [Serm.  IV. 

God  has  done,   and  which,   even  before  the  foun- 
dation  of   the   world,   he   purpofed  to  do  for  the 
recovery  of  finners,    was  in  confideration  of  that 
all  perfefl  facrifice  which  has  been  offered  on  the 
trofs. 

Now  if  all  fpiritual  benefits  come  to  us  onl/ 
through  Chrift,  it  is  an  obvious  conclufion,  that  we 
ihuft;  feek  and  expe6l  them  in  his  name  :  For  we 
muft  evidently  apply  for  them  in  the  way  in  which 
God  beftows  them.  Faith  in  Chrift,  therefore,  be- 
comes a  neceffary  condition  of  acceptance  with 
God.  However  God  may  fee  fit  to  deal  with  fome, 
who  enjoy  not  our  light,  yet  to  us,  who  have  known 
the  myftery  of  his  will,  faith  in  Chrift  is  a  necef- 
fary principle  of  religion.  "  For  as  much  as  we 
knoW,  that  we  are  not  redeemed  with  corruptible 
things,  but  with  the  precious  blood  of  Chrift,  who 
%vas  ordained  before  the  foundation  of  the  world,, 
but  was  manifefted  in  thefe  laft  times  for  us,  we 
muft  come  to  God  by  him,  and  by  him  believe 
in  God,  who  raifed  him  from  the  dead  and  gave 
him  glory,  that  our  faith  and  hope  might  be  in 
God," 

V.  The  Apoftle  farther  teaches  us,  that  the  rea- 
fort  of  God's  choofing  believers  in  Chrift,  and  pre- 
deftinating  them  to  adoption,  is  the  good  plcafure  of 
his  xoilL 

If  we  admit  that  we  arc  finful,  fallen  creatures, 
unworthy  of  God's  favor,  and  infufficient  far  our 
own  redemption,  which  is  a  plain  dodlrine  of  the 
gofpel,  and  an  cvidenr  didate  of  experience,  then 
our  falvation  muft  ultimately  be  refolved  into 
God's  good  pleafure.  There  is  no  other  fource  , 
from  which  it  can  be  derived.  If  death  is  our  de- 
fert,  our  deliverance  muft  be  by  grace. 

Final  falvation  is  fufoended  on  the  condition  of 
our  repentance,  faith  and  holinefs  ;  but  it  is  not 
the  lefs  grace ;  for  thefe  previous  requifitcs  are  not 
merely  of  ourfelvcs ;    they  are  the  gifts  of  God,-—' 


Serm.  IV.3         Chrijlian  Religion.  5^ 

The  original  plan  of  falvation  is  from  him,  not 
from  us :  The  gofpel  itfeif  is  a  divine  gift,  not  a 
human  difcovery  :  Our  being  under  circumftances 
to  enjoy  it  is  not  the  effe6^  of  our  previous  choice, 
but  of  God's  fovereign  goodnefs :  It,  is  the  good 
Spirit  of  God,  who  awakens  the  attention  of  linners 
to  the  gofpel,  excites  them  to  the  ufe  of  the  means 
m  their  hands,  and  makes  thefe  means  fuccefsful. 
The  gofpel  .confiders  and  treats  us  as  free,  but  not 
as  independent  agents.  In  common  life,  the  fuc- 
cefs  of  our  labors,  as  well  as  our  ability  to  labor, 
depends  on  the  fupport  and  concurrence  of  Provi- 
dence. In  the  fpiritual  life,  we  are  no  lefs  depend- 
ent on  the  influence  of  grace.  As  our  encourage- 
ment to  worldly  induftry  arifes  from  a  belief,  that 
God's  Providence  always  attends  us,  fo  our  anima- 
tion in  theChriilian  life  fprings  from  a  perfuafion, 
that  God's  grace  is  fufficient  for  us.  "  The  juft 
live  by  faith."  ,         .       . 

Salvation  is  the  purcHafe  of  CHrift  ;  but  liill  it 
no  lefs  originates  from  God's  good  pleafure ;  "  for 
in  this  was  mariifefted  the  love  of  God  toward  us, 
becaufe  he  fent  his  only  begotten  Son  into  the 
world,  that  we  might  live  through  him."  *'  God, 
who  is  rich  in  mercy,"  fays  our  Apofllc,  "for  the 
great  love  wherewith  he  loved  us,  eveii  when  we 
iverc  dead  in  fins,  hath  quickened  us  together  witk 
Chrift,  that  in  the  ages  to  come,  he  might  fhew  the 
exceeding  riches  of  his  grace  in  his  kindnefs  to  us 
byjefus  Chrift.  For  by  grace  are  ye  fkved  through 
faith,  and  that  not  of  yourfelves,  it  is  the  gift  of 
God  ;  not  of  works,  left  any  man  fliduid  bo^ft  ;  for 
ive  are  his  workmanftiip,  created  in  Chrift  Jefus  to; 
good  works,  which  God  hath  ordained,  that  we 
ihould  walk  in  them." 

This  brings  us  to  our  lad  obfervatiofi, 
VI.  That  the  great  purpofe  for  which   Gcd,,lia"; 
chofen  and  called  us,  is  ike  praife  of  the  glo?'y  df  hi$ 


5^  Duties  of  the  [[Serm.  IV. 

God's  grace  is  here  reprefented  as  eminently  glo- 
rious, Goodnefs  is  the  glory  of  the  divine  charac* 
ter ;  grace  is  the  glory  of  the  divine  goodni^fs  ;  the 
plan  of  falvation  for  linners  by  Jefus  Chrift,  is  the 
glory  of  divine  grace.  Here  grace  is  exercifed  to- 
ward the  moft  unworthy  creatures,  in  the  beitow- 
ment  of  the  greatefl;  of  all  benefits,  by  a  method 
the  rrtofh  wonderful  and  expenfive,  even  the  death 
of  a  divine  Savior.  The  falvation  of  the  fmalleft 
{inner  is  abundant  grace ;  but  vi^hcre  fin  has  a- 
bounded,  grace  much  more  abounds. 

God  has  made  this  difplay  of  his  grace,  that  un- 
worthy creatures  might  apply  to  him  for  falvation. 
His  calls,  invitations  and  commands  are  to  all, 
without  diflin£lion  of  character.  "The  righteouf- 
nefs  of  God,  through  the  faith  of  Jefus  Chrift,.  is 
unto  all,  and  upon  all  them  who  believe,  and  there 
is  no  difference."  And  left  finners,  confcious  ofj 
aggravated  guilt,  ftiouldfearan  exclufiori  from  fal- 
vation, particular  alTurance  is  given,  that  Chriffc 
eame  to  fave  the  chief  of  finners ;  and  fuch  are 
diftin6lly  invited  to  come  and  receive  tlie  benefit 
of  God's  abundant  grace. 

The  heralds  of  the  gofpel  were  fent  forth  to  pro- 
claim among  the  Gentiles  the  unfearchable  riches 
of  Chrift,  not  only  that  men  might  know,  what 
was  the  hope  of  their  calling,  and  what  the  glory 
of  the  heavenly  inheritance,  but  alfo  that  princi- 
palities and  powers  in  heavenly  places  might  learn 
more  of  the  manifold  wifdom  of  God. 

We  are  to  praife  the  glory  of  God's  grace  by  a 
cheerful  compliance  with  the  precepts,  and  thank- 
ful acceptance  of  the  bleftings  of  the  gofpel.  If, 
when  God  offers  us  bis  falvation,  we  will  not  re- 
ceive it — if,  when  he  holds  out  his  pardon, we  will 
continue  in  our  fins — if,  when  Jefus  has  once  died 
to  expiate  our  guilt,  we  will  open  his  bleeding 
wounds  by  our  impenitence  and  unbelief — if, 
when  the   Spirit  of  grace  llrives  for  our  recovery. 


Srrm.  IV-3  Chrijlian  Religion,  gj- 

we  will  refift  it — and  when  patience  waits,  we  will 
harden  our  hearts;  we  treat  the  God  of  heaven  with 
fuch  ingratitude — we  trample  on  his  grace  with 
fuch  contempt,  that  the  heavens  muft  be  aftoniihed. 
If  he  who  wilfully  tranfgreffes  God's  law  deferves 
death  without  mercy,  of  how  much  forer  punifti- 
ment  will  they  be  judged  worthy,  who  thus  defpife 
and  abufe  his  grace  ! 

We  are  to  praife  God's  glorious  grace  by  a  holy 
life.  We  then  honor  it  beft,  when  under  the  in- 
fluence of  it  we  have  our  converfation  as  becomes 
the  gofpeL  "  The  love  of  Chrift  conftrains  us,'"* 
favs  the  Apoflle,  "  becaufe  we  thus  judge — that  if 
Chrift  died  for  us,  we  who  live  fhould  not  hence- 
forth live  to  ourfelves,  but  to  him  who  died  for  us 
and  rofe  again  ;  therefore,  if  any  man  be  in  Chrift, 
|ie  is  a  new  creafure."  He  rejeSs  with  abhorrence 
the  idea,  that  we  fhould  continue  in  fin,when  grace 
abounds  ;  for,  fays  he,  "How  fliall  we,  who  are 
(dead  to  fin,  live  any  longer  therein  ?" 

Chriftians  are  "  a  chofen  generation,  a  peculiar 
people,  that  they  fliould  ftiew  forth  the  praifes  of 
,  him, who  hath  called  them  out  of  darknefs  into  his 
marvellous  light."  Since  they  have  obtained  fuch 
mercy,  let  rhem  abftain  from  fleftily  lufts,  and  havo 
their  converfation  in  all  good  works. 

We  are  to  glorify  God's  grace  by  encouraging 
others  to  accept  it.  "  God  hath  quickened  us  in 
Chtift,"  fays  the  Apoftle,  "  that  in  the  ages  to  come 
he  might  Ihew  the  exceeding  riches  of  his  grace  in 
his  kindnefs  to  us  by  Jefus  Chrift."  Of  himfelf 
he  fays,  "  1  obtained  mercy,  that  in  mejefus  Chrift 
might  fliew  forth  ail  longfuff^ciing  for  a  pattern  to 
them,  who  fliould  afterward  believe  in  him  to  life 
everlafting."  St.  Peter  exhorts  thofe  who  had  been 
called  into  God's  marvellous  light,  *'  Have  your 
converfation  honeft  among  the  Gentiles,  that  by 
your  good  works,  which  they  behold,  they  may- 
glorify  God  in  the   day  of   vifitation."     If,   whil? 

D3 


5^  Duties  of  the  f  Serm.  IV. 

we  profefs  to  be  partakers  of  God's  grace,  vye  by 
%hQ  impurity  of  our  lives  ftrengthen  bold  tranfgref- 
ib'rs.  and  lay  ftumbling  blocks  in  the  way  of  little 
ones,  we  difhonor  and  reproach  that  grace  whichi 
we  ought  to  exalt. 

Believers  will  in  a  more  perfe6l  inanner  {h,QW 
forth  the  praife  of  God's  glorious  grace  in  the  fu- 
ture world.  Grace  will  there  be  all  the  burthen 
of  their  fong  ;  and  this  they  will  fmg  in  the  higheft 
llrains.  They  will  tune  their  harps  to  found  the- 
wonders  of  Creation  and  Providence  :  But  wheti 
the  glory  of  divine  grace  in  the  falvationof  finners, 
efpecially  in  their  own  falvation,  becomes  the; 
theme,  then  they  will  touch  the  moll  fonorous 
firings.  When  they  ftrike  on  this  new  fong, 
*'Thou  art  worlhy,  for  thou  haft  redeemed  us  by 
thy  blood,  and  made  us  kings  and  priefts  unto  thee," 
not  only  faints,  but  angels  all  aroup.d  will  catch 
the  found,  and  every  creature  in  heaven,  and  thofc 
redeemed  from  the  earth,  will  feel  the  theme,  and 
join  their  voices,  faying,  '"Worthy  is  the  lamb,  that 
was  flain,  to  receive  power,  and  riches,  and  glory, 
and  bleffing ;  and  be  thefe  afcribed  to  him  who 
fitteth  on  the  throne,  and  to  the  lamb  for  ever  an^ 
ever." 

What  now  remains,  my  brethren,  but  that  we  all 
joyfully  accept  the  overtures  of  divine  grace  ?  Are 
you  convinced  of  your  guilty,  helplefs  condition  ? 
Here  in  Chrifl,  Jefus  is  grace  to  help,  and  mercy  to 
pardon  you.  Say  not  in  your  hearts,  "We  are  hy 
the  purpole  of  God  excluded  from  falvation." — 
God's  parpofe  is  not  contrary  to  his  word;  his 
elcftion  contradi6ls  not  his  grace.  You  are  already 
chofcn  to  the  enjoyment  of  the  gofpel  :  You  have 
already  been  made  partakers  of  fome  awakening 
influences  of  the  Spirit :  You  have  been  called  by 
the  invitations  of  God.  His  word  excludes  you 
not,  and  you  have  no  right  to  exclude  yourfelves. 
Kcmember,  iha:  they  who  are  chofcn  to  falvation,' 


Serm.  IV.]         Chrijlian  Religionl 


59 


are  chofen  to  be  holy.  In  a  way  of  faith  and  pen- 
itence falvation  is  offered ;  in  this  way  make  your 
cle6lion  fure.  Comply  with  God's  calls — his  word 
will  never  fail.  Remember  your  dependence  on 
his  grace,  feek  it  humbly,  accept  it  thankfully,  re- 
ceive it  not  in  vain,  walk  worthy  of  him  who  has 
cailod  you  to  his  kingdom  and  glory. 


D 


s^^ 


S  E.R  M  O  N       V, 


EPHESIANS  i.  7,  8. 

i»  tuhom  we  have  redemption  through  his  hlood  the  for- 
givenefs  of  fiv.s,  according  to  the  riches  of  his  grace; 
tvherein  he  hath  abounded  toxfjard  us  in  all  wifdom 
and  prudence, 

1  HE  Apoftle,  in  the  third  verfe  of  the 
contextjCelebratcs  the  grace  of  God  in  the  fpiritual 
bleffings  bellowed  on  our  fallen  race ;  and  then 
proceeds  to  enumerate  thefe  bleffings.  "He  hath 
chofen  us  to  be  holy — predeftirjated  us  to  the  adop- 
tion of  children — made  us  accepted  in  the  beloved 
— granted  us  redemption  throu;ih  Chrift's  blood — 
revealed  to  us  the  myftery  of  his  will — gathered 
both  Jews  and  Gentiles  together  in  one  body — and 
fealed  us  with  the  holy  fpirit  of  promife,  which  is 
the  earneft  of  our  inheritance." 

The  blefling  mentioned  in  the  text,  is  our  redemp- 
tion. 

For  the  illuflration  of  this  privilege  we  may  con- 
fider — Who  are  the  fubjecls  oi  it? — What  is  the 
nature  of  it  ? — The  way  in  which  it  is  procured — 
The  fountain  from  which  it  originates — And  the 
-wifdom  d  if  played  in  it. 

I.  We  are  to  confidcr,  Who  are  the  fubje^s  of 
this  redemption  ? 


Serm.  V.J  Chrijtian  Religion.  6t 

The  Apoftle  fays,  "WE  have  redemption;"  that 
is,  *'  We  who  were  chofen  in  Chrift  to  be  holy — we 
who  have  believed  and  trujied  in  Chrift,  have  re- 
demption." 

The  redemption  purchafed  by  Chrift,  though 
offered  without  diftin6lion  to  all  who  hear  the  gof- 
pel,  is  aflually  hejlowed  only  on  thofe,  who  repent 
of  their  fins  and  believe  in  the  Savior.  *'  The  re- 
deemer comes  to  thofe  who  turn  from  ungpdli- 
nefs."  It  is  fin  which  has  brought  us  under  con- 
demnation— It  is  by  repentance  of  fin  that  we  ob- 
tain redemption.  The  benefits  of  the  gofpel  are 
free,  but  not  indifcriminate.  They  are  defigned 
for  as  many  as  will  receive  them  on  the  terms  pro- 
pofed,  but  not  for  all  promifcuoufly  whether  they 
comply  with  the  terms  or  not. 

The  idea  which  fome  fondly  entertain,  that  re- 
demption is  abfolutely  univerfal,  and  in  faft  com- 
prehends all  men,  is  without  fcriptural  foundation. 
There  are  indeed  fome  expreflions  which  import 
univerfality.  Chrift  is  faid  "to  have  given  him- 
felf  a  ranfom  for  a//,  and  to  be  made  a  propitiation 
for  the  fins  of  the  zohole  world."  But  fuch  expref- 
fions  muft  always  be  underftood  in  a  fenfe  confift- 
ent  with  the  terms  ftated  in  the  gofpel.  The  price 
paid  for  our  redemption  is  fufficient  for  all.  It  is 
defigned  for  the  benefit  of  finners  in  all  nations  and 
ages.  It  is  not,  like  the  legal  expiations, of  limited 
efiBcacy  and  temporary  ufe.  The  ojfer  of  falvation 
is  made  to  finners  of  all  charaHers,  and  all  who  be- 
lieve  will  be  made  partakers  of  it.  "The  right- 
eoufnefs  of  God  through  the  faith  of  Chrift,  is  un- 
to all  them  who  believe,  and  there  is  no  difl'er- 
ence."  In  thefe  refpe6ls  Chrift  died  for  all,  and 
gave  himfelf  a  ranfom  for  all.  But  the  benefits 
of  redemption  will  be  a6lually  beftowed  only  on 
thofe  who  are  penitent,  faithful  and  holy — not  on 
all  indifcriminatcly,  whether  penitent  or  impeni- 
tent ;  whether  believing  or  unbelieving.     The  gof- 


$t  Duties  of  tte  pERM,V* 

pel  exprefsly  alTures  us,  that  without  repentance, 
faith  and  holinefs,  there  is  no  falvation — thatChrift 
came  to  fave  us  from  our  fins,  to  deliver  us  from 
this  evil  world,  and  to  redeem  us  from  our  vain 
converfation — that  he  bore  our  fins  on  the  crofs,- 
that  we,  being  dead  to  fin,  fliould  live  unto  rights 
eoufnefs.  If,  expefting  to  be  juftified  by  Chrift, 
we  are  ftill  found  finners,  and  emboldened  to  con- 
tinue  fuch,  we  treat,  as  the  minifter  of  fin,  that  Sa- 
vior who  came  to  call  us  to  repentance,  and  to  pu« 
lify  to  himfelf  a  people  zealous  of  good  works. 

II.  We  are  to  confiderthe  nature  oi  this  redemp- 
^ion. 

There  is  a  twofold  redemption  mentioned  in  the 
writings  of  this  Apollle ;  the  redemption  of  the 
foul  from  the  guilt  of  fin  by  pardon,  and  the  re- 
demption of  the  body  frorn  the  power  of  the  grave 
hy  the  refurreflion.  It  is  the  former  of  thefe, which 
is  intended  in  the  text ;  for  fo  it  is  explained ;  We. 
have  redemption,  the  Jorgivenefs  of  fins.  The  latter 
is  intended  verfe  i^,  where  the  Apoftle  fpeaks  of 
the  Spirit,  as  *'  the  earneft  of  our  inheritance,  until 
the  redemption  of  the  pur  chafed  poffeffion  j"  and  Rq« 
mans  8th  chapter,  where  the  creature  is  faid  to 
*'  wait  for  the  adoption  even  the  redemption  of  the 
lody."  But  thefe  two  privileges  are  connefted.  The 
remiflion  of  fin,  which  is  a  releafe  from  our  obli- 
gation to  punifliment,  is  accompanied  with  a  title 
to  eternal  life.  '*  Whom  God  juftifies,  ^^benji  he  ajfq, 
glorifies. 

The  divine  law  condemns  thofe,  who  continue 
not  in  all  things  written  therein  to  do  them.  As 
we  have  all  finned,  fo,  confidered  i|i  relation  to  the 
law  only,  we  are  all  under  condemnation.  For-* 
givenefs  frees  us  from  this  condemnation,  and  plac- 
es us  in  a  ftate  of  favor  with  God.  It  is  expreffed 
in  fcripture  by  a  variety  of  phrafes  ;  fuch  as  the 
Hotting  out  of  our  iniquities — Caz  forgivenefs  of  our 
dthts — making   us   accepted — admitting  us  to  peaQ^ 


Serm.  V.3  CKriflian  Religion,  63 

with  God — -jujlifying  us  from  our  fins,  and  unto  life 
- — imputing  righteoufnefs,  and  not  imputing  Jin. — 
Thefe  phrafes  all  import  the  fame  thing  :  Our  de- 
liverance from  that  ftate  of  guilt,  in  which  we 
flood  expofed  to  fufFer  the  demerit  of  our  fins  ; 
and  our  gracious  acceptance  to  a  flate  of  peace 
with  God,  as  if  we  had  not  offended. 

The  terms  of  this  forgivenefs  are  called  repent- 
ance, faith,  regeneration  and  converfion,or  turning 
^o  God  ;  all  which  exprefs  the  fame  thing  in  dif- 
ferent points  of  view,  even  a  change  of  foul  from 
the  habitual  love  of  fin  to  the  love  and  fervice  of 
God.  Whenever  the  finner,  convinced  of  his  fins, 
renounces  them  with  godly  forrow  and  in  hearty 
purpofe,  committing  himfelf  to  the  mercy  of  God 
in  Chrift  with  refolutions  of  future  obedience,  he 
is  difcharged  from  guilt,  and  entitled  to  eternal 
life.  Where  this  change  is  real,  there  will  be  fruits 
^ete  for  repentance.  From  thefe  fruits  arifes  a 
comfortable  evidence  of  the  fincerity  of  the  heart, 
^nd  a  good  hope  of  the  heavenly  inheritance. 

III.  The  next  thing  here  obfervable  is,  the  -way 
and  manner,  in  wiiich  believers  become  partakers 
of  this  privilege.     Through  the  blood  ofChriJi. 

The  Apoflles,  and  efpecially  St.  Paul,  in  their 
preaching  and  writings,  dwell  much  on  the  death 
of  Chrift,  as  the  ground  of  our  hope.  Chrift  cru- 
cified was  theii  favorite  theme. 

The  infinite  mercy  of  God  inclines  him  to  for- 
give finners ;  but  his  wjfdom  faw  fit  to  grant  tlifim 
forgivenefs  in  fuch  a  way  as  ftiould  clearly  difplay 
his  righteoufnefs,  as  well  as  his  mercy.  The  pun- 
ifliment  of  our  iniquities  he  therefore  laid  on  his 
own  Son,  who  voluntarily  gave  himfelf  for  us,  an 
offering  and  a  facrifice  to  God  for  a  fwect  fmelling 
favour. 

The  Apoftle  takes  notice,  that  Jefus  Chrift, 
through  whofe  blood  we  obtain  forgivenefs,  is  the 
Beloved,     On    this   circumft.ance  greatly  depends 


$4,  Duties  of  th  [Serm.  V. 

the  value  of  his  facrifice.  "  He  hath  made  us  ac- 
cepted in  the  beloved,  in  whom  we  have  redemption 
through  his  blood. — God  hath  made  him  to  be  fini 
for  us,  who  knew  no  fin. — He  hath  not  fpared  his 
own  Son,  but  delivered  him  up  for  us — Chrift  was 
manifefted  to  bear  our  fms,  and  in  him  was  no  fm 
— God  fent  his  only  begotten  Son  into  the  world, 
that  we  might  live  through  him/* 

This  charaQ;er  of  Chrift  fhews  the  excellence  of 
his  facrifice.  "  He  through  the  eternal  Spirit  of- 
fered himfelf  without  fpot  to  God.  Such  an  high 
prieft  became  us,  who  is  holy,  harmlefs,  undefiled, 
feparate  from  finners,  and  made  higher  than  the 
heavens ;  who  needed  not,  as  the  ancient  priefts, 
to  offer  facrifice,  firft  for  his  own  fins,  and  then 
for  the  people's  ;  for  this  he  did  once,  when  he  of- 
fered up  himfelf."  Our  redemption  is  afcribed  to 
the  fufferings  of  Chrift,  efpecially  to  his  laft  fuf- 
ferings — to  his  blood — to  his  death  on  the  crofs. 
But  his  obedience,  his  holy  life  was  neceflary  to 
our  redemption,  as  without  it  there  could  have 
been  no  atoning  virtue  in  his  death. 

The  chara6ler  of  Chrift,  as  the  beloved,  difplays 
the  grace  of  God  in  giving  him  for  us.  From  hence 
the  Apoftle  infers  the  greatnefs  of  God's  compaf- 
fion  for  a  guilty  world,  and  his  readinefs  to  grant 
all  bieflings  to  believers.  "He  who  fpared  not  his 
own  Son,  but  delivered  him  up  for  us  all,  Hov/ 
fhall  he  not  with  him  alfo  freely  give  us  all 
things  ?" 

IV.  We  may  obferve  the  fountain  from  whicl; 
our  redemption  flows ;  the  riches  of  God's  grace. 

Sin  deferves  puniftiment,  and  the  remiffion  of 
deferved  punifiiment  is  mere  grace.  Pardon  mer- 
ited, is  a  con!radi£lion.  Every  blefling  bcftowed 
on  finners  is  by  grace  :  But  the  bleifing  of  fotgive- 
riefs  is  according  to  the  riches,  the  excecdin^,tht  un^ 
[carchabk  riches  of  grace. 


Serm.  v.]  Chrijlian  Religicn.  C^ 

If  it  be  grace  in  Almighty  God  to  beftow  on  fin- 
neis  the  fmalleft  favor,  what  abundant  grace  muft 
it  be  to  forgive  all  our  innumerable  tranfgreffions — > 
to  forgive  them  wholly  and  Jinally — not  only  to  ex- 
empt us  from  punifhment,  but  make  us  accepted,  as 
if  we  had  not  offended — to  own  us  as  his  children 
— to  admit  us  to  communion  with  himfelf — to 
grant  us  the  conftant  prefence  of  his  good  Spirit — 
and  vouchfafe  to  us  eternal  life !  The  richnefs 
and  variety  of  the  bleffings  fhew  that  they  flow 
from  a  full  and  liberal  fountain. 

God's  grace  appears  richer  ftill,  when  we  con- 
fider  our  own  unzoorthinefs.  We  are  not  worthy  of 
the  leafl  of  all  the  mercies,  which  God  has  ftiewed 
us  ;  much  lefs  of  this,  the  grcatejl  of  all.  A  fenfe 
of  guilt  filled  the  Apoflle  with  admiring  thoughts 
of  God's  grace  in  his  falvation.  "  1  was  the  chief 
of  Cnners  ;  but  I  obtained  mercy — and  the  grace 
of  our  Lord  was  exceeding  abundant." 
*  The  grace  of  God  is  ftill  more  wonderful  in  the 
way  and  manner  of  it$  difpenfation,  "  We  have 
redemption  through  Chrijl's  blood,  according  to  the 
riches  of  God's  grace.— Be  has  commended  his 
love  toward  us,  in  that  while  we  were  finners  Chrift 
died  for  us." 

V.  Our  text  teaches  us,  that  in  this  difpenfation 
of  mercy,  God  lias  abounded  to  us  in  allwifdom  and 
prudence. 

"  Manifold  are  God's  works  ;  in  wifdom  he  has 
made  them  all."  But  the  moft  glorious  difplay  of 
his  wifdom  is  in  the  work  of  our  redemption. 

Here  the  perfe6lions  of  God  appear  in  the  bright- 
eft;  luftre  and  moft  beautiful  harmony. 

He  has  manift  fted  the  exceeding  riches  of  his 
mercy  in  giving  his  own  -^on  to  redeem  a  guilfcy 
race — his  infinite  purity,  and  immutable  juftice,  in 
requiring  fuch  a  grand  and  awful  facrifice  in  order 
to  the  remiffion  of  human  guilt — the  perfe6l  re6li- 
tude  of  his  law  in  forgiving  our  tranfgreffions  only 


$S  Duties  of  the  £Serm.  V« 

through  the  obedience  and  fufFerings  of  his  Son— - 
his  inviolable  faithfulnefs  and  truth  in  executing 
the  threatening  of  death  on  him  who  confented  to 
bear  our  iniquities.  Here  we  fee  the  mercy,  juf- 
tice,  holinefs  and  truth  of  God,  all  united  and  op- 
crating  in  concert ;  fo  that,  as  the  Pfalmill  fays, 
**mercy  and  truth  are  met  together,  righteoufnefs 
}  atid  peace  have  killed  each  othef.  Truth  fprings 
from  the  earth — and  righteoufnefs  looks  down  from 
heaven  :  The  Lord  gives  grace  and  glbry ;  his  fal- 
vation  is  nigh  to  them  that  fear  him,  and  glory 
dwells  on  the  earth.  He  fpeaks  peace  to  his  peo- 
ple in  fuch  a  manner,  that  they  may  not  turn  again 
to  folly." 

In  this  difpenfatioil  there  is  a  door  of  hope  d- 
pened  to  the  mod  unworthy. 

A  fmner,  under  deep  convi£lion  of  his  guilt,  is 
apt  to  fear, that  there  can  be  no  for^ivenefs  for  hirri. 
When  Peter  reprefented  to  the  Jews  their  horrible 
wickednefs  in  crucifying  the  Lord  of  glory,  theRe- 
deemer  of  finners,  they  were  pricked  in  the  heart 
and  faid,  ''Whatjhall  WE  do  ?  You  teach  us,  that 
whofoever  fhall  call  on  the  name  of  the  Lord,fhall 
be  faved.  But  do  -we  come  within  this  general  en- 
couragement ?  We  have  with  wicked  hands  cruci- 
fied and  flain  this  Savior,  Is  there  any  pardbhfbr 
us?"  Yes;  fays  the  Apoftle,  "the  promife  is  toi 
you  ;  it  is  to  all :  Repent  therefore  for  the  remif- 
fion  of  fms."  In  fuch  a  cafe  as  this,  finners  need 
fome  other  ground  of  hope,  than  a  general  declar- 
ation, that  God  is  good.  For  though  they  are  pef- 
fuaded  of  God's  goodnefs,  they  cannot  from  thenc6 
certainly  conclude  that  fin  may  be  forgiven — much 
lefs  that  all  fins,  fuch  fins  as  they  have  committed, 
will  be  forgiven,  and  the  offenders  received  to  fa- 
vor. To  penitent  fouh  fuch  grace  might  appear 
incredible.  I'o  remove  from  them  all  fears  and 
fufpicions,  God  has  difplaycd  the  riches  of  his 
grace  in  giving  his  Sou  to  be  a  propitiation  for  fin. 


S*RM.  v.]  Chripan  Religion,  6/ 

God's  mercy  to  pardon  is  matter  of  faith ;  but  the 
death  of  Chrift  is  matter  of  fact,  of  which  there  is 
fenfible  evidence.  On  this  our  faith  reils  ; — con- 
vinced of  this,  we  can  eafily  believe,  that  God's 
mercy  will  forgive  the  penitent. 

In  this  difpenfation  believers  have  the  greateft 
poflible  fecurity.  Their  falvation  is  in  the  hand* 
of  a  divine  Savior — not  in  their  own  hands.  If  it 
depended  on  themfelves  wholly,  it  muft  at  beft  be 
very  precarious.  Innocent  Adam,  and  many  of  the 
angels,  loft  their  firft  flate.  And  furely  the  fallen 
fons  of  Adam  cannot  recover  themfelves.  And  if 
they  were  once  recovered  and  pardoned,  yet  with- 
out a  better  fecurity  than  their  own  Rrength  and 
obedience,  they  ftill  muft  perifh  ;  for  one  tranl'- 
greffion  would  again  involve  them  in  guilt  and 
ruin. 

But  their  falvation  is  lodged  in  better  hands  than 
their  own — in  the  hands  of  one  who  is  mighty  to 
fave,  and  who  will  keep  what  is  committed  to  him. 
They  are  juftified  by  a  righteoufnefs  which  is  per- 
fe6l — by  the  righteoufnefs  of  the  Son  of  God — To 
him  they  are  united  by  faith — From  him  they  de- 
rive grace  to  help  in  time  of  need — By  his  grace 
they  are  ftrong  ;  they  are  able  to  do  all  things — 
They  are  kept  by  the  power  of  God  through  faith 
unto  falvation. 

This  difpenfation  holds  forth  the  moft  awful  ter- 
rors againft  lin,  and  the  moft  powerful  motives  to 
obedience. 

When  vv'C  fee  the  holIncTs  and  juftice  of  God 
difplayed  in  the  fufFcrings  of  Chrift  for  the  fins  of 
men,  it  is  a  juft  and  natural  rcfle6lion,  *'  If  thefe 
things  were  done  in  a  green  tree,  what  will  be  done 
in  the  dry?" — If  the  Savior,  fubftituted  in  cfur  place, 
endured  fuch  anguifti.  What  are  they  to  expctt, 
who,  reje6iing  his  atonement,  are  doomed  to  iuffcr 
the  demerit  of  their  own  fins  ?— If  God  fparcd 


iB^  Jbuiieso/the  f  Seem.  V, 

not  his  own  Son,  when  our  iniquities  were  laid 
upon  him,  furely  on  the  unbelieving  and  impeni- 
tent he  will  caft  the  fury  of  his  wrath,  and  will  not 
fpare. 

But,  on  the  other  hand,  What  glorious  hopes 
are  fet  before  thofe,  who  by  repentance  flee  from 
the  wrath  to  come  !  God,  who  has  done  fo  much 
for  the  falvation  of  a  guilty  race,  will  afluredly  ac- 
cept thofe  who  fubmit  to  him ;  will  affifl  their  en- 
deavors to  ferve  him,and  will  reward  their  humble 
obedience.  And  how  glorious  muft  be  that  reward, 
which  is  purchafed  for  believers,  not  by  works  of 
righteoufnefs  which  they  have  done,  but  by  the  all 
perfeft  obedience  and  mod  precious  blood  of  a  di- 
vine Redeemer.  "  The  gift  by  grace,  which  is 
through  Jefus  Chrift,  will  abound  to  the  faithful 
— They  will  receive  abundance  of  grace  and  of  the 
gift  of  righteoufnefs ;  and  grace  will  reign  through 
TJghteoufneTs  unto  eternal  life."  Juftly  then  might 
the  Apoftle  fay,  "  God  has  abounded  to  us  in  all 
wifdom  and  pnidence." 

Our  fubjedl  ought  to  awaken  the  guilty  and  im- 
penitent, and  urge  their  fpeedy  efcape  from  the  evil 
which  threatens  ihem.  Great  is  the  demerit  of  fin, 
or  fo  coftly  a  facrifice  for  its  expiation  would  not 
have  been  required.  But  let  finners  remember, 
that  their  guilt,  great  as  it  is,will  be  greatly  aggra- 
vated by  their  coiatempt  of  the  blood  of  Chrift,  and 
their  abufe  of  the  riches  of  divine  grace.  If  he 
who  defpifcs  the  law  of  God  deferves  death  with- 
out mercy ;  how  fore  will  be  the  punifhment  of 
thofe,  who  tread  under  foot  the  Son  of  God,  refill 
the  grace  of  the  holy  Spirit,  and  profane  the  blood 
of  tJie  covenant ! 

What  a  happy  fecurity  believers  enjoy  !  They 
are  made  accepted  in  the  Beloved.  And  if  they 
are  accepted  in  him,  they  are  doubtlefs  fafe. — ■ 
There  is  no   condemnation   to   them    who   are  in 


Serm.  v.]  Chrijliatt  Religicni  69 

Chiifl:  Jefus.  Nothing  (hall  be  able  to  feparate 
them  from  the  love  of  God,  which  is  in  him.— 
Their  life  is  hidden  with  Chrift  in  God  ;  and  when 
Chrift  fhall  appear,  they  will  appear  with  him  in 
glory. 


t. 


SERMON      VI. 


EPHESIANS  i.    g,  lO,   ti,  12-. 

Having  7}iade  known  unto  us  the  myjitry  of  his  wiUy 
according  to  the  good  pleafure^  which  he  hath  pur- 
pofed  m  hivifelf,  that,  in  the  difpenfatiGn  of  the  Jul- 
nefs  cj  times,  he  Tnight  gather  together  in  one,  all 
tanigs  in  Chrijl,  both  which  are  in  heaven,  and 
which  are  in  earth  ■",  even  in  him,  in  whom  alfo  we 
have  obtained  an  mherit-^nce,  bting  predefiinated ac- 
cording to  the  p'^i^ofe  ■af'h^m,,who  worketh  all  things 
after  the  counfel  of  his  own  willy  that  we  Jhould  be 
to  the  praife  of  his  glory,  who  frfl  trifled  in  Chrijl, 

Redemption  from  the  prefeut  guiit 

and  the  iufure  punithment  of  fin,  h  a  bicffing 
which  comes  to  finners  Irom  the  grace  of  God 
through  our  Lord  Jcfus  Chrifl.  This  bleiling  is 
granted,  not  indifcriminately  to  all,  bu:  peculiarly 
to  thofe  who  believe  and  truft:  in  Jefus  Chrifl,  and 
who  repent  and  become  holy  before  God.  Thefe 
f'jaalifi cations  are  the  gifts  of  God,  but  gifts  uf  al- 
Jy  bellowed  in  a  way  of  means.  That  divine  op- 
eration, which  difpofes  the  hearts  of  fmncrs  to  re-' 
pentnncc  and  faith,  is  alFordcd  to  them  in  their  at- 
.'endancc  on  the  inllrudions  of  the  gofpel.  The 
srace  of  God,  however,  in  bring-ing  finners  to  re- 
pcntance  of  fin,  and   faith  m  the  Savior,  is  no  Icf^ 


^£RM.  VI.]  Chrijtian  Rtligion',  71 

t*D  be  acknovdedged,  than  if  all  means  were  utterly- 
excluded  ;  for  the  gofpe!  itfelf  is  as  much  a  divine 
gift,  as  the  influence  of  the  Spirit.  All  things  are 
of  God,  who  hath  reconciled  us  to  himfelf  by  Jefus 
Chrift,  and  hath  inllituted  for  our  benefit  the  min- 
iflry  of  reconciliation. 

In  the  enumeration  of  the  fpiritual  bleilin;-r3 
granted  us  through  Jtfus  Chrifl,  the  Apoflle  men^ 
tions,  in  our  text,  the  mvRery  of  the  gofpel,  as 
one  which  deferves  our  moil  thankful  regard. 

In  the  words  now  before  us,  there  are  three  thing-s 
obfervable  : 

I.  The  fdvereigri  grace  of  God  in  making  known 
to  us  the  myftery  of  his  will. 

II.  The  purpofe  of  God  in  this  difpenfation  * 
that  he  might  gather  together  in  one,  all  things  iii 
Chrift. 

III.  The  oblio-aLion,  which    lies  on  fuch  as  en- 
jrty  this  privilege,  to    live  to  the  praife  and  glory   of 
God's  gracco 

I.   We  are  taudit  the 'Tjvcreign  grace  of  God,  in 
dvina;  us  the  g-ofoeL      He  hath  made  knozun  torn,  the 
myfcery  of  his  will,  according  to  his  good plcafure.  which 
h",  piirpofzd  in  himfelf. 
'i-,et  it  hefe  be  particularly  remarked, 

1.  The  gofpel  is  called  th",  m\f.e_ry  of  God's  will  ; 
and,  Chapter  iii,  the  myjlery  zuh'.ch  from  the  begin- 
ning was  hid  in  God;  and  the  unfearchable  riches  of 
Chrifl: 

You  will  hoi;  imagine,  that  the  ApoPile  by  thefe 
phrafes  intends  to  repvelent  the  golpel  as  ob'cure 
and  unintelligible  ;  for  he  clfewhere  fays,  that  he 
and  the  other  apoftles  "ufcd  great  plainhefs  of 
fpeecb,  and,  by  manifeftation  of  the  truth,  corn- 
rhcnded  themlelves  to  every  man's  conlcjence  in 
the  hght  of  God."  But  his  mealiing  is,  that  the 
gofpel  fcheme  was  nndifcoi-erable  by  the  efforts 
and  refearches  of  hun^^n  reafon,  and  could  be 
m9.dc  known  to    men  only  by  the  lighl;   ot    divine 


^3  Duties  of  the  [Serm.  VL, 

revelation.  He  fays,  "  God  ha.s  made  known  to  us 
the  mylicry  cf  his  will."  He  calls  the  gofpel  a  rg-y- 
elation  of  the  rnyftery,  which  had  been  hidden  from 
preceding  ages.  It  is  a  myilery  in  regard  to  thofe 
ages,  in  which  it  was  kept  fee  ret  ;  but  not  in  re- 
gard to  the  ages,  in  which  it  is  revealed,  fpftbat  all 
men  may  fee  and  iinderjiand  it.  This  is  the  ufiial 
jfenfe  of  the  word. 

And  it  is  not  the  whole  gofpel  that  is  in  tbisfenf© 
Called  a  myilery  ;  but,  only  fome  particular  doc-. 
trines  of  it.  There  are  many  things  in  it,  fuch  as- 
the  being  and  providence  of  God,  and  the  great 
and  leading  duiies  of  morality,  which  even  ihe 
Heathens  thcmrdvcs  acknowledged.  But  the  meth- 
od of  our  redemption  by  Jcfus  Chrift  is  a  myftcry, 
which  never  could  have  been  known,  if  God  had 
not  revealed  it.  The  Apodle  fays,  "  We  fpeak 
the  wifdom  of  God  in  a  myilery,  even  the  hidden 
wifdom,  which  God  ordained  before  the  world  un- 
to our  glory,  which  none  of  the  princes  of  this  world 
knew  ;  but  God  hath  revealed  it  to  us"  by  his 
fpirit,  that  we  might  know  the  things  which  are 
freely  given  us  of  God,  which  things  we  alfo  fpeak.'* 
The  myftery  of  the  gofpel  was  firfl  revealed  by  the 
fpirit,  to  the  prophets  ;  then  more  fully  to  the  l\- 
poftles  ;  and  by  them  preached  with  great  plain- 
ncfs  to  the  world.  Their  preaching. was  a  revela- 
tion of  the  Tiiyflery  of  God's  will  concerning  the  way 
of  falvation  through  Jefus  Chrift. 

There  are,  indeed,  many  things  in  the  gofpel, 
Vv'hich  are,  and  will  remain  incomprehenfible  to 
human  reafon  ;  but,  though  we  cannot  fully  coM' 
pychend  them,  we  may  fufficiently  unierfand  them. 
The  promifcs  of  God,  the  terms  of  happinefs,  and 
the  duties  required  of  us,  are  clearly  ftated.  What 
falvation  is,  how  it  was  procured,  in  Vv^hat  way  it 
is  conveved,  and  where  (o  look  for  help  in  all  our 
weakneffes  and  wants,  we  are  plainly  inflru6led. 
No  farther  revelation  do  wc  need   to   teach  us  the 


SeRim:.  VI.]  Chrijlian  Religion*  y^ 

acceptable  will  of  God,  and  lead  us  along  toward 
heaven.  The  one  which  we  have  is  perfect.  They 
who  pretend  to  add  to  it,  bring  on  themfclves  the 
curfes  written  in  it. 

How  abfurd,  how  impious  is  it  then,  to  repre- 
fent  the  gofpel  as  a  rayftery,  which  cannot  be  un- 
derRood  without  a  new  revelation  immediately 
from  God  !  If  the  gofpel  is  a  revelation  of  the  myf- 
tery,  we  are  not  to  expeft  a  revelation  of  this  rev- 
elation, as  if  it  were  a  myftery  flili.  The  ApcQle 
fays,  "  If  we,  or  an  angel  from  heaven,  preach  an- 
other gofpel,  let  him  be  accurfed."  The  Apoftles 
had  the  divine  myftery  communicated  to  them 
hy  the  Spirit ;  their  divine  infpiration  they 
proved  by  miracles  ;  and  what  was  imported  to 
them  by  infpiration,  they  have  communicated  to 
the  world  by  preaching.  The  gofpel,  confirmed 
by  divine  teftimony,  we  are  to  make  the  only  rule 
of  our  faith.  We  need  the  diretlion  and  affiftance 
of  the  Spirit  in  all  the  duties  of  the  religious  Hfe  ; 
but  we  need  no  farther  revelation  ;  nor  does  the 
Spirit  operate  to  give  us  new  difcoveries,  but  to 
affift  us  in  underftanding  and  obeying  the  gofpel 
which  is  already  given  us.  Though  it  were  con- 
ceded, that  immediate  revelations  were  now  made, 
yet  thefe  could  be  of  ufe  only  to  the  perfons  who 
r;eceived  them  ;  they  could  do  no  good  to  the  world, 
unlefs  their  divine  origin  were  proved  by  miracles; 
and  therefore  all  pretenfions  of  this  kind  are  to  be 
difcarded. 

Let  us  attend  to  the  myftery  of  God's  will,  which 
is  made  known  to  us  ;  prove  what  is  acceptable  in 
his  fight  ;  abhor  that  which  is  evil ;  and  cleave  to 
that  which  is  good. 

We  may  remark, 

2.  That  God  has  made  known  to  us  his  will,  ac^' 
cording  to  the  good  pkafarc,  zohich  he  piirpofcd  ?f; 
himfdf, 

E  -< 


7^  ..  Duties  of  the  [Serm.  VI* 

It  is  not  owing  to  any  worthinefs  in  us — to  any 
thing  which  be  had  done,  or  could  do — to  any 
choice  or  application  which  we  had  made  ;  but  to 
Cod's  wife  and  gracious  purpofe,  that  a  revelation 
is  given  to  the  world — that  we  were  born  in  an  age, 
and  in  a  land  of  gofpel  light — that  we  are  diftin- 
guiflied  from  thofe  nations,  which  ftill  fit  in  the  re- 
gion and  ihadow  of  death,  it  is  God  who  makes 
us  to  differ — we  have  nothing  but  what  we  receiv-^ 
ed.  We  may  adopt  the  words  of  our  Savior,  "  I 
thank  thee,  O  Father,  Lord  of  heaven  and  earth, 
that  thou  hafl  revealed  to  babes  the  things  which 
thou  haft  hidden  from  the  wife  and  prudent  ;  ev- 
en (o,  Father,  for  io  it  feemed  good  in  thy  fight. 

We  may,  pahaps,  wonder,  why  the  gofpel  rev- 
elation was  not  made  earlier,  and  why  it  is  not 
now  more  cxienfive.  But  we  are  to  remember, 
that  "  God  v.'orI<s  all  ihings  according  (o  the  coun- 
fei  of  his  will  \'  and,  though  the  rcafon  of  his  ad- 
miniflrations  is  not  made  known  to  us,  yet  they  are 
all  divetlcd  by  confummate  wifdom.  To  thole  who 
enjoy  the  golpel  it  is  a  free  gift  from  God,  not  the 
fruit  of  their  d'.fert,  but  of  his  good  plcaiure,  which 
he  purpoled  m  himfelf.  He  is  lovereign  in  the 
diflribution  of  his  favors.  His  goodnefs  to  us  is  no 
wrong  to  the  Heathens,  He  is  not  chargeable  with 
injuhiCK  in  granting  to  fomc  the  privileges  which 
he  vvitnholds  from  others  ;  for  none  could  demand 
th'-m  as  their  due.  He  was  no  more  bound  to  place 
all  men  undtr  equal  advantages,  than  to  cndueail 
tviih  equal  iibilities,  or  to  make  men  equal  to  an- 
gels. He  may  do  what  he  will  with  his  own. 
One  thing,  houever,  is  ccriain,  that  to  whom  much 
is  given,  of  them  much  v/ill  be  required.  In  the 
day  of  the  revelation  of  his  righteous  judgment,  he 
will  take  inio  corifideration,  not  only  men's  differ- 
ent works,  but  their  various  abili'ies,  opportuni- 
ties and  ailvant.igis  ;  and  he  will  render  to  thcrxi 
what  is  right,  a':cording  to  what   they  have  receiv- 


Serm.  VI.]         ChrijUan  Religioif..  75 

ed  atid  what  they  have  done.  '•  As  man)'-  as  have 
finned  without  law,  will  perifh  without  law  ;  an4 
as  many  as  have  finned  under  the  law  "will  be  judg- 
ed by  the  law,  in  that  day  when  God  will  judge 
the  fecrcts  of  men  by  Jefus  Chrilt,  according  to  the 
gofpel." 

It  is  fometimes  inquired,  whether  they,  who 
know  not  the  gofpel  are  capable  of  falvation  ?  But 
this  is  a  queftion  of  little  importance  to  us.  The 
judge  of  all  the  earth  will  do  right.  It  is  a  more 
jnterefling  inquiry,  whether  we  have  complied  with 
the  gofpel  ?  However,  God  may  deal  with  Hca, 
thens,  to  whom  his  word  has  never  come,  if  we 
put  it  far  from  us,  we  judge  ourfelves  unworthy 
of  eternal  life.  When  men  afk,  Whether  few  fliall 
be  faved  ?  The  anfwcr  formerly  given,  h  pertinent 
flill,  "  flrive  to  enter  in  at  the  (Irait  gate,  for  ma- 
ny (hall  feek  to  enter  in,  and  fhall  not  be  able." 

II.  The  Apoftle  goes  on  to  inftruQ  us,  that  the 
purpofe  of  God,  in  making  known  to  us  the  myf- 
tery  of  his  will,  is,  that  in  the  difpcnjation  of  the  fuU 
nffs  of  times,  he  might  gather  together  in  one,  all  things 
in  Chriji,  both  vjhich  art  in  heaven,  and  which  are.  in, 
earth. 

There  are  feveral  things  here  worthy  of  diflin6l 
nolice. 

1.  The  gofpel  is  called  the  difpenfaticn  of  the. 
julnefi  of  times.  So  it  is  faid  elfev/hcie,  "Indue 
lime  Chrift  died  for  us."  "  When  the  fidnefs  cf  the 
tim^s  was  come,  God  fent  forth  his  Son." 

The  Jews  divided  the  duration  of  the  world  in- 
to three  peiiods;  one  before  the  law,  one  under 
the  law,  and  tlie  other  under  the  MefTiah.  In  regard 
to  ihis  diflinttion,  the  gofpel  age  is  the  fulnefs,  or 
cornpletion  of  the  times. 

This  is  the  lad  difpenfaticn  of  religion,  that  will 
ever  be  made;  a  kingdom  which  will  never  be 
iriOved  ;  never  be  fct  alide  to  make  room  for  a  bet- 
ter.    The  gofpel  day   is    therefore  called   the  lafl: 


yS  Duties  of  the  fSfiRM.  VI, 

times — the  latter  days — the  end  of  the  world,  or  of  the 
ages. 

The  gofpel  was  introduced  at  the  time,  exaftly 
ordained  in  the  purpofe,  and  exprefsly  predi6ted 
in  the  word  of  God  ;  and  in  this  fenfe,  it  may  be 
called  the  difpenfation  of  the  fulnefs  ©f  times.  The 
prophefies  of  the  Old  Teftament,  fo  accurately 
flated  the  time  of  the  Mefliah's  appearance,  that,  as 
the  prophet  fays,  he  was  the  defire,  or  expeftation 
of  all  nations.  At  the  time  of  his  coming,  many  a. 
mong  the  Gentiles,  as  well  as  Jews,  were  ear- 
neflly  looking  for  fome  extraordinary  perfon,  who 
fhould  take  into  his  hands,  the  government  of  the 
nations. 

This  was  alfo  the  fittefl  time  for  the  introduc- 
tion of  the  gofpel  difpenfation.  All  things  were 
ready  for  the  appearance  of  the  great  Redeemer  to 
iet  up  his  kingdom  in  the  world.  God  for  many 
ages,  had  been  making  preparations  for  this  grand 
event.  He  foretold  it  to  ourfirft  parents  after  their 
lapfe— to  many  godly  men  before  the  flood — and 
again  to  the  patriarchs  after  it.  From  among  the 
nations  of  the  earth,  he  chofe  the  poflerity  of  A- 
braham  to  be  his  peculiar  people.  To  them  he 
committed  his  oracles,  gave  his  ordinances,  and 
fent  his  prophets  to  notify  them  of  this  difpenfa- 
tion, and  of  the  time  when,  and  the  manner  in 
which  it  fhould  be  introduced.  As  the  time  drew 
nearer,  the  prophefies  became  more  plain  and  ex- 
plicit. The  frequent  captivities  of  the  Jews  were 
the  means  of  fpreading  among  other  nations  the 
knowledge  of  thefe  prophefies  and  of  the  great 
events  which  they  foretold.  The  Jews  were  at  this 
lime  fo  corrupt,  that  they  needed,  more  than  ever 
before,  the  minillrations  of  a  teacher  from  heaven, 
— To  them  the  gofpel  was  firfl  preached  ;  but  by 
their  obdinate  impenitence  and  unbelief,  they  put 
;::  from  them  ; '  and  by  their  fall  falvation  came  to 
the  Gentiles.     C?.ptivated   by  their  enemies,    and 


Serm.  VI.]  Chriftian  Religion.  ^f 

fcattered  over  the  face  of  the  earth,  they  became 
the  providential  inftruments  of  diffufing  the  know* 
ledge  of  the  Savior.  The  improvement  of  learn- 
ing, awakened  the  attention  of  mankind  to  this  new 
revelation  and  to  the  heralds  ^ho  proclaimed  it. 
The  extenfive  power  of  the  Romans,  their  inter- 
courfe  with  all  nations,  and  the  univerfal  peace 
which  now  reigned  in  the  world,  opened  a  way  for 
the  more  eafy  and  fpeedy  propagation  of  the  gof- 
pel.  The  fpirit  of  inquiry, which  prevailed  among 
the  learned,  led  them  ftriftly  to  examine  the  nature 
and  evidences  of  this  new  religion  ;  fo  that  there 
could  be  no  ground  to  alledge,  that  it  obtained 
credit  through  the  ignorance  and  credulity  of  man- 
kind. All  circumflances  concurred  to  make  the 
time  of  Chriil's  appearance  the  mofl  fuitable  for 
the  eftabliftiment  and  diffufion  of  his  religion  ; 
and  therefore  it  may, with  great  propriety,  be  called 
the  fulnefs  of  the  times. 

Let  us  adore  the  wifdom  of  God,  who  orders  all 
events  in  the  moil  perfeft  manner,  and  accomplifli- 
cs  all  his  purpofes  in  the  moft  convenient  time- 
Let  us  rejoice  that  the  world  and  all  things  in  it, 
are  under  the  government  of  an  ail  perfe6l  Being. 
The  wifdom  which  appears  in  this  difpenfation  of 
the  fulnefs  of  times,  encourages  us  to  commit  all 
our  ways  to  him,  to  truft  ail  our  concerns  in  his 
hands,  to  acquiefce  in  all  the  difpofals  of  his  Prov- 
idence, and  to  do  his  will  v/ithout  murmuring  and 
difputing. 

2.  The  Apoflle  teaches  us,  that  one  end  of  this 
difpenfation  was,  that  God  might  gather  together  in 
one,  all  things  in  Chriji :  Or,  as  the  Apollle  expreffcs 
it,  in  the  next  chapter,  that  he  might  make  both  Jew 
and  Gentile  to  be  one,  might  break  dozen  the  middle 
wall  oj  partition  heitvccn  them,  might  abolijh  the  en- 
mity, reconcile  both  to  himfelf  in  cnc  body  pi  onechwrcli; 
and  wake  oJ  the  twain  one  nezu  man. 


yS  Duties  of  the  [Se'rm.  VI, 

Though  God  firft  admitted  the  Jews  to  the  pe- 
culiar privileges  ('f  his  church,  yet  he  promifed, 
that,  when  the  Savior  Ihould  come,  all  nations  in. 
him  ftiould  be  bleffed.  Jefus  confined  his  perfonal 
jninillry,  and  he  firft  fent  his  Apoftles  to  thejews  ; 
for"  to  them  the  word  of  God  was  firft  to  be  fpoken. 
But  after  his  refurreiSlion  he  commanded  them  to 
go  and  preach  the  gofpel  to  all  nations,  and  to 
gather  into  one  church  all  men  in  Chrift,  of  what- 
ever nation  they  were. 

We  fee  then,  and  it  is  worthy  to  be  remembered, 
that  one  great  defign  of  the  Chriflian  difpenfation 
is,  to  form  one  body  in  Chrift — to  colle6t  one 
church,  one  great  kingdom  under  him.  The  con.. 
yenience  of  v/orlhip  requires  Chrillians  to  ere6l 
particular  churches  ;  but  all  thefe  are  members  of 
one  body  ;  for  Chrift  is  not  divided.  The  body 
which  is  one  hath  many  members  ;  but  all  thefe 
are  one  body  in  Chrift.  Therefore,  as  our  Apoftle 
fays, there  Ihould  be  no  fchifm,  no  rent  or  divifion, 
in  the  body.  We  ftiould  regard,  as  members  of 
Chrift's  church,  all  who  in  every  place  call  on  the 
name  of  jefus  Chrift  our  Lord,  both  theirs  and 
ours.  All  parlicular  churches  ought  to  own  one 
another, as  members  of  the  fame  great  body,  and 
have  fellowftiip  together  as  fuch.  Though  they 
meet  in  different  places,  entertain  diff'erent  fenti- 
menis  in  the  lefs  important  things  of  religion,  and 
adopt  forne  different  uQigcs  in  the  forms  of  difci- 
pline  and  woifhip,  yet,  as  long  as  they  hold  the 
head  and  call  on  the  name  of  the  fame  Lord,  they 
are  to  treat  one  another  as  fider  churches,  and  to 
cooperate  in  building  up  the  lame  grand  caufe  which 
all  profels  to  regaid. 

Hence  then  it  ay)pears,  (hat  they  ivho  break  and 
difunit '  the  church  of  Chrift,  and  crea'e  fchifms 
and  divilions  in  it — they  who  (eparate  from,  and 
renounce  coirmiinion  with  Cluiflian  focicties  with- 
o'U  catifcjOr  for  fmall  and  ttivial  differences — they 


Serm.  VI.]  Chrijllan  Religion.  f^ 

tvho,  inflead  of  laboring  to  reform  what  they  fee 
irregular  in  churches, endeavor  to  pull  them  down, 
and  on  the  ruins  to  build  up  a  party  of  their  own; 
thefe  a6l  in  direft  oppofuion  to  the  will  of  Chrilt 
and  to  the  defign  of  his  gofpel.  They  ferve  not 
the  Lord  Jefus  Chrift,  but  their  own  paffions  and 
luiis.  They  countera6l  the  Apoflolic  plan,  which 
was  to  colled  into  one  all  things  in  Chrift. 

3.  TheApoIUe  farther  teaches  us, that  the  gofpel 
is  intended  to  unite  in  Chrift  all  things,  both  which 
are  in  heaven,  and  zohich  are  in  earth. 

The  church  of  Chrift  conftfts  of  the  whole  family 
in  heavcn  and  earth.  The  faints  in  heaven  were 
faved  in  ihe  fame  \vay,  in  which  we  alfo  muft  be 
faved.  They  are  worfhipping  the  fame  God  an4 
the  fame  Redeemer,  whom  we  profefs  to  worfhip. 
They  are  fubjccl  to  the  fame  Lord,  to  whom  we 
are  fubjert  :  Yea,  all  the  angels  adore  and  obey 
him.  They  are  miniftcring  fpirits  to  the  church 
belov/.  They  are  the  fervants  of  the  fame  Lord 
Jefus. and  own  themlelves  to  be  but  fellow  fervants 
with  the  faints  on  egrth.  The  rehgionof  the  faints 
above  and  of  thofe  below  is  in  fubftince  the  fame  ; 
a  religion  of  piety  and  benevolence.  The  chief 
diff"erence  lies  in  th^  degtets  of  perteclion.  The 
churcli  in  heaven  and  the  church  on  earth  are,  iu 
fome  refpetls,  one  church  united.  Believers  are 
fellow  citizens  with  the  Tiints  in  glory,  and  of  the 
houfehold  of  Cc-d.  The  dtfign  of  the  gofpel  is  to 
torm  the  members  of  Chriil'vS  church  on  earth  to  a 
nearer  refeniblance  of  faints  and  yngels  in  heaven, 
and  to  bring  thsni  to  the  general  alfcmbiy  and 
church  of  holv  beings,  to  an  innumerable  company 
of  angels,  and  to  the  fpiiits  of  juft  men  made  per- 
fe£l ;  and  thus  iinaliy  to  gather  together  in  one  all 
things,  both  which  are  iu  heaven,  and  which  areia 
earth. 

Here,  nay  brethren,  is  a  powerful  argument  for 
Chriftian  love.     In  heaven  charity  uevar  fails,     Ij; 


$o  Duties  of  the  [5erm.  VL 

we  all  profefs  to  be  feeking  the  fame  heaven,  and 
hope  to  be  gathered  in  one  church  there,  let  us  ex- 
ercife  that  love  to  one  another,  which  is  neceffary 
to  prepare  us  for  he.iven,  and  without  which  heav- 
en would  ceafe  to  be  itfelf. 

Here  is  alfo  an  argument  for  Chriftian  candor. 
If  the  faints,  yea,  the  angels  in  heaven,  who  are  fo 
exalted  in  dignity — fo  improved  in  knowledge — fo 
perfe6l  in  holinefs,  ftill  own  the  church  on  earth, 
minifter  to  the  heirs  of  falvation,  have  intercourfe 
with  them  as  one  family,  and  rejoice  in  the  expec- 
tation of  receiving  them  to  their  company  above  5 
furely  we  ought  to  condefcend  to  our  weaker  breth- 
ren, bear  their  infirmities,  minifter  to  their  wants 
and  receive  them  to  our  fellowftiip.  If,  becaufe 
we  imagine  ourfelves  more  pure,  more  wife,  or 
more  found  in  faith,  than  our  brethren, we  excludq 
them  from  our  charity,  bid  them  ftand  by  them- 
felves,  and  warn  them  not  to  come  near  us  in  aB.& 
of  holy  communion,  our  temper  is  utterly  unlike 
to  that  of  the  bleffed  above.  Ye,  whofe  religious 
zeal  runs  into  bigotry,  and  whofe  fpiritual  pride 
has  rooted  out  charity,  look  up  to  heaven — fee  the 
condefccnfion.the  love,  the  humility  which  is  there, 
and  be  afhamed  of  yourfelves.  Without  fomething 
of  the  fame  fpirit,  you  ablurdly  claim  a  relation  to 
the  houfehold  of  Chrift. 

III.  In  the  words  of  our  text,  there  is  another 
palfage,  which  we  will  briefly  notice.  In  him  we 
have  obtained  an  inheritance,  that  we  fliould  be  to 
the  praife  of  his  glory,  who  fir Jl  truf.ed  in  Chrijl. 

Thefe  words  are  fpoken  to  the  believing  Jews. 
They  were  the  firfl  who  trufted  in  Chrift.  The 
word  of  God  was  firft  font  to  the  Jewifli  nation  ; 
of  that  nation  were  the  firft  believers  ;  and  in  Je- 
rufalem  was  the  firft  Chriftian  church.  They  arc 
faid  to  have  obtained  an  inheritance,  being  prcdef- 
tinated  according  to  God's  purpofe.  They  were 
once,  as  a  nation,  chofcn  to  be  God's  diftinguiftied 


Serm,  VI.]  Chrijlian  Religion,  tl 

and  peculiar  people ;  but  becaufe  they  generally 
rejected  the  Savior,  they  as  a  nation  were  reje£led 
of  God.  Thofe,  however,  who  trufted  in  Chrift, 
had  Hill  a  place  in  God's  inheritance,  and  enjoyed 
a  portion  in  his  kingdom.  They,  with  the  believ- 
ing Gentiles,  were  made  heirs  of  God,  not  only  to 
the  privileges  of  his  church  on  earth,  but  to  an  in- 
heritance alfo  in  the  heavens.  In  both  thefe  ref- 
pe6ls  believers  have  obtained  an  inheritance. 

They  enjoy  the  privileges  of  God's  children  on 
earth,  fuch  as  his  word,  worfhip  and  ordinances, 
the  prefence  of  his  Spirit,  the  protection  of  his 
Providence,  accefs  to  him  in  prayer,and  ah  intereiu 
in  his  promifes.  And  they  are  made  mete  for,  are 
fealed  unto,  and  become  heirs  of  a  glorious  inher- 
itance in  heaven.  This  is  fo  clearly  made  over,^ 
and  fo  firmly  fecurcd  to  them  by  God's  gracious 
promife,  that  they  are  faid  to  have  already  obtained 
it.  They  are  by  faith  united  to  Jefus,  and  are  made 
joint  heirs  with  him,  who,  as  their  forerunner,  has 
gone  to  heaven  and  taken  pofTeflion  of  the  inherit- 
ance for  them.  Their  life  is  hidden  v/ith  Chrift  in 
God — the  glory  is  laid  up,  and  the  inheritance  is 
referved  for  them — they  are  rifen  with  Chrift,  and 
made  to  fit  together  with  him  in  heavenly  places. 

The  Apoftle  inftru6ls    them,    that,    as    they  had 
Jirjl  obtained   an    inheritance,    and  Jirjl  trufted  in 
Chrift,  fo  they  ftiould  firft  be    to  the  praife  of  God's 
^lory. 

All  Chriftians  are  bound  to  glorify  God,  and 
Iliew  forth  the  praifes  of  him,  who  has  called  them 
out  of  darknefs  into  his  marvellous  light.  They 
are  to  abound  in  all  the  fruits  of  righteoufnefs, 
which  are  by  Jefus  Chrift  to  the  praife  and  glorv 
of  God.  But  there  are  fome  peculiar  obligation'; 
on  thofe,  who  firft  trufted  in  Chrift.  They.  v,ho 
enjoy  fuperior  religious  advantages — who  through 
grace  have  been  made  partakers  of  the  blefiings  of 
the  gofpe] — who  have  fcU  the  power  and  taften  tht? 


8a  t^uiies  fif  th  [SEftM,  VI. 

pleafures  of  religion — who  have  taken  on  them  the 
Chriftian  profeflion  and  characlcr— who  have  ad- 
vanced in  age  and  made  proficiency  in  knowledge, 
Mfy  fhou Id  remember,  that,  of  all  men,  they  are 
bound  to  live  (o  the  praife  of  God's  glorious  gracCo 
They  fiiould  ufe  th-:ir  influence  for  the  converfion 
of  finners,  for  the  confirmation  of  weak  believers, 
for  the  advancemeat  of  religion,  <ind  for  the  pro- 
motion of  Chrift's  kingdom.  If  they  walk  accord- 
ing to  the  courfe  of  the  world,  they  difhonor  the 
name  by  which  they  are  called, embolden  the  wick- 
ed.and  caufe  tire;  way  of  truth  to  be  evil  fpoken  of. 
If  they;who  profefs  to  have  believed  in  Chrift,  and 
to  have  obtained  an  inheritance  with  him,  IHll 
live,  as  if  their  only  inheritance  and,  onlv  hope 
were  in  this  world,  they  cxpofe  the  gofpel  to  con- 
tempt. ■    ■-'   ■  i  -  -■'■'—  ■  ■   ■ '  •' 

Let  us  then,  as  many  ajy  call  ourfclv^s  Chrtftiatis;' 
walk.worihy  of   our  name  and  character*     Ijet  ui 
be  blamelefs  and  harmlers,the  Ions  of  Godwiihout, 
rebuke.     Let  us  have  our  converfation  as  becomes 
the  gofpel,    that  none  may  ipeak  againft  Us  afi  evil' 
doers,    but  by  our  good  wovks,  which  they  behold, 
may  glorify  Cod  in  the  dav  of  vifitation. 

Let  us  adrniic  and  adore  that  all  wife  and  al- 
mighty Beingjwho  works  all  things  after  the  coun- 
fel  of  his  will,  and  makes  them  all  fubfervient  to 
the  praife  of  his  g'ory. 

God  brings  fonh  good  out  of  evil,  and  ovcnules 
to  the  honor  of  his  gr.at  name  thole  things  which 
in  thernlelvcs  have  a  contrary  afpecl.  Ihe  apofla- 
(y  of  man,  though  in  its  na(uri;  it  tended  to  God's 
diflionor,  has  bci^n  tlie  orcafioa  of  dilplaying  his 
glorv  in  the  bria'itefl  luftre.  1  he  grace  and  mercy 
of  i>od  in  the  f.ilvation  of  |'Cniitnt  believing  iouls, 
appear  more  glorious,  than  they  would  have  ap- 
{)carc(],  in  any  way  at  prcfent  known  to  us,  if  there 
jiad  been  no  luch  ivcnhleis  objctis  in  Irn,  ci cation. 
'Ih-j  ]2(:]i nuTs  and  juQice  of  God  are  more  ftrangely 


Serm.  VI.3         Chrijlian  Religion.  Sj 

rcprefented  in  Chrifl's  fufFerings  for  our  fins,   than 
in  any  other  way  with  which  wc  are  acquainted. — 
The  angels,    who  dwell  in   God's  prefence,    know 
more  of  his  manifold  wifdom  and  unbounded  love, 
by  means  of   the   redemption,    than  they  had  ever 
before  learned  from  his  other  works.     The   evil  of 
fin  is  in  this  difpenfation  more  awfully  manifefted, 
than  in  all  the  prohibitions  and  threatnings  of  the 
law.     Though  the  -fins  of  men  tend  to  difturb  the 
harmony  of  God's  government,  and  mar  the  beauty 
of  his  creation,   yec  he  can  overrule  them  to  a  dif- 
ferent pur  pole,    and    make  them  fubfcrvient  to  his 
glory,  and  to  the  eventual  happinefs  of  his  obedient 
fubje£?s. 

Shall  we  then  fay.  Sin  is  not  an  evil;  or  the  evil 
of  it  is  fmall  ?  No  :   But  we  will  fay,  God's  wifdom 
is  great  and  his  ways  unteavchable.    Shall  wc  make 
lis^ht  of  fin,    becaufe    God    can  turn  it  to  his  own 
praife  ?  No  ;  But  we  will  admire  his  goodnefs, wif- 
dom and  power,  who  does  great  things,    which  wc 
know  not  and  cannot  comprehend.     Shall  we   fay, 
that  fin  is  a  necefiary  part  of  God's  plan,    becaufe 
fome  happy  events  have  followed  from   particular 
tranfgreffions  ?  No:     But   we  will  remember,  that 
the  fame  infinite   wifdom,   which  could  make  Gfood 
to  follow  from   fuch    unpromifing    and    untoward 
means,  can  never  be  at  a  lois  for  means  to  accom- 
plifh  the  purpofes   of   unbounded   benevolence. — 
When  we  fee  the   mifchief  and   confufion,    which 
wicked  men  make  in  the  world,   we   will    rejoice, 
that  God  reigns,    and    that  he    turns    to    good  the 
thmgs,    which    they  intend  for  evil.     We  will  not 
be  anxious  and  diftrullful  in  any  circuniflancesJor 
he  who  has  done  fo  great  things  for  the  redemption 
of   fallen    men,    will    never  forfake  the  fouls,  who 
love  and  ferve  him,    but    will    caufe   all  things  to 
wo!k  together  for  their  good. 


•"^^ 


SERMON      VII. 


EPHESIANS  i.  13,  J4. 

In  whom  ye  alfo  irufied,  after  that  ye  heard  the  worct 
of  truth,  the  gofpel  of  your  falvation  ;  in  whom  alfo 
after  that  ye  believed,  ye  werefealed  with  that  holy 
Spirit  of  promife,  which  is  the  earnejl  of  our  inher^ 
itance,  until  the  redemption  of  the  purchafcd  poffef' 
fion,  unto  the  praife  of  his  glory. 

IN  the  days  of  the  Apoftles,  there  were 
Jews  fcattered  through  mofl  of  the  provinces  of  the 
Roman  Empire.  Numbers  of  them  were  in  Ephe- 
fus,  where  they  had  a  fynagogue.  When  Paul, 
preached  the  goipel  in  this  city,  many  of  the  Jews, 
as  well  as  Greeks,  received  it,  and  both  united  fa 
one  church.  One  dehgn  of  this  epiftle  is,  to  guard 
them  againft'  any  difunion,  which  might  arife  be- 
tween them,  on  account  of  former  differences  of  na- 
tion and  religion.  The  Apoftle  tells  them,  that 
one  purpofe  for  which  God  had  made  known 
the  myftery  of  his  will  was,  that,  in  the  difpenfa- 
tion  of  the  fulnefs  of  times,  he  might  gather  all 
things  together  in  one  body  in  Chrift.  In  the  11th 
verfe,  fpeaking  to  the  jfews,  he  fays,  We  have  ob^ 
tained  an  inheritance  in  Chrifl,  that  we  Piould  be  to 
the  praife  of  God's  glory,  who  frfl  trifled  in  Chrifl. 
In  our  text,   fpeaking  to  the  Gtntilc  believers,   he 


SeriCi.  VII. J         Chriflian  Rcligkn.  85 

» 
fays,  l7i  him  ye  alfo  iriijled  ajtcr  ye  heaYdfhe  xvord,  of 
truth.  Thejews  firft  trufted  fn  Chiitl,  for  to  thenV 
the  gofpel  was  fiid  fent.  But  the  Greeks  in  Ephc- 
fus  difcovered  a  difpofition  no  lefs  honeft  and  com- 
mendable J  for,  when  they  heard  the  word  of  fal- 
vation,  they  alfo  believed  ;  and,  having  believed, 
they  were  fealed  with  the  holy  Spirit  of  promife. 
There  are  three  things  obfervable  in  thefe  words. 

I.  The  obje6l  of  the  faith  of  thefe  Ephefians. 
The  word  of  truth  and  the  gofpel  of  falvation. 

II.  The  forwardnefs,  and  yet  the  reafonablenefs 
of  their  faith!  They  trifled  in  Chrift after  they  heard 
the  word, 

III.  The  happy  confequence  of  their  faith.  Af- 
ter they  believed,  they  zvere  fealed  with  the  holy  Spirit. 
&c. 

I.  The  gofpel,  which  the  Ephefians  believed,  is 
called,  the  zvord  of  truth,  cr.d  the  gofpel  of  falva- 
tion. 

It  is  \}ciQ.  vjord  of  truth.  It  contains  all  thattruth 
which  concerns  our  prcTcnt  duty  and  our  future 
glory.  It  declares  the.  v/hole  counfel  of  God,  relat- 
ing to  the  recovery  of  our  fallen  jace.  Chrift  hira- 
felf  came  to  bear  witncfs  to  the  truth,  that  all  men 
by  him  might  believe  ;  and  the  Apoftles  were  fent 
forth  to  make  a  more  full  difcovery  of  all  things, 
which  Jefus  began  to  do  and  to  teach. 

The  gofpel  comes  attended  with  demonftrations 
of  its  own  divinity  :  In  this  fenfe  it  is  the  word  of 
truth.  When  Paul  taught  in  Ephefus,  '*  he  per- 
fuaded  the  things  concerning  the  kingdom  of  God." 
And  "by  his  hands  God  wrought  fpecial  miracles" 
for  the  confirmation  of  the  doftrine  wliich  he 
preached.  The  fpiritual  nature,  benevolent  defigri 
and  holy  tendency  of  the  gofpel  ;  the  miraclr  - 
which  attended  its  firfl  publication  ;  its  fuppon 
and  propagation  in  the  world  againll  all  the  at-, 
temp'.s  made  to  deflroy  it  ;  the  accomplifiirnent. 
v.'Iiich  in  ex'eryage  has  been  i)!-ir|e.  and  fHIl  is  ?nak- 


§6  Duties  of  the  [Serm.  VlL 

ii7g,  of  the  prophefies  contained  in  it,  are  undenia« 
i)le  evidences  of  its  heavenly  original. 

It  is  called  the  go/pel  of  our  Jalvation.  The  de- 
sign of  it  is  to  bring  fajvation  to  our  guilty  race. 
It  difcovers  to  us  our  ruined,  helplefs  condition  ; 
the  mercy  of  God  to  give  us  falvation  ;  the  way  in 
which  it  is  procured  for  us  ;  the  terms  on  which 
we  may  become  intercfted  in  it ;  the  evidences  by 
which  our  title  to  it  mu(l  be  afcertaiped;  and  the 
glory  and  happinefs  which  it  comprehends. 

II.  The  fecond  thing  obfervable  in  the  text  is 
the  commendable  difpofition,  which  thefe  Ephe- 
iians  difcovered,  when  the  gofpel  was  preached  tci 
thepi.  They  trujlcd  in  Chrijl,  after  they  heard  the 
word  of  truth.  They  a6ted  as  honeft  and  rational 
men  :  They  did  not  truft  before  they  heard  it,  nor 
refufe  to  trull  ^fter  they  heard  it.  They  did  not 
take  the  gofpel  upon  the  credit  of  other  men,  with- 
out examination ;  nor  did  they  rejeft  it,  whea 
they  had  an  opportunity  tq  examine  it  for  them- 
felves. 

While  Paul  preached  in  the  city,  Jews  and 
Greeks  came  and  heard  the  word.  The  miracles 
which  he  wrought  in  healing  difeafes  and  calling ' 
out  evil  fpirits,  gave  fuch  full  demonflralion  of  a 
divine  power  attending  hmi,  that,  though  divers 
were  hardened,  many  believed,  and  the  name  of 
the  Lord  Jefus  was  magnified.  The  example  of 
the  believers  at  Ephefus  teaches  us,  in  what  man- 
ner we  fiiould  hear  the  word.  While  we  guard 
againll  a  blind  credulity,  which  receives  for  truth 
whatever  is  agreeable  to  our  humor,  or  is  recorn- 
mcnded  by  popular  opinion  ;  we  mull  be  careful- 
riot  to  fall  into  an  obllinacy  and  perverfenefs, which 
believes  nothing,  unlcfs  it  agrees  with  our  precon- 
ceived notions,  or  favors  our  v/orldly  intcreft. — 
The  Ephefians  did  not  believe  the  gofpel,  becaufe 
fome  others  believed  it,  nor  did  they  rejcfl  it,  be- 
Liufe  divers  were  hardened  and  fpake    againft   it; 


Serm.  VII.]  Chrijlian  Religion,  87 

but  they  judged  for  themfelves.  They  heard  as 
they  had  opportunity,  attended  to  the  evidence  fet 
before  them,  and,  after  they  had  heard,  they  be- 
lieved. Their  faith  flood  not  in  the  wifdom  of 
men,  but  in  the  power  of  God.      I  proceed, 

III.  To  confider  the  happy  confequence  of  their 

faith  in  Chrift.     In  whom,  after  ye  believed,  ye  were 

Jealed  with  that  holy  Spirit  of  proTnife,    which    is  the 

earnefl  of  our  inheritance,   until  tht  redemption  of  the 

pur  chafed  poffeffion. 

The  fubjefts  of  this  fealing  are  believers.  After 
ye  believed,  ye  were  fealed.  The  fealing  here  fpok- 
en  of  is  not  a  common  effe6l  of  the  gofpel  on  all 
who  hear  it,  but  a  fpecial  cbnfe(juence  of  it  to  thofe 
who  receive  it. 

This  fealing  is  a  work  of  the  Spirit,  as  a  Spirit  of 
holinefs,  promifed  to  believers.  Ye  were  fealed  with 
the  holy  Spirit  of  proriufe.  It  muft  therefore  be 
fome  holy  efFe6t  produced  in  the  hearts  of  Chrif, 
tians  by  the  Spirit  operating  with  the  word  of  truth; 
and  fuch  an  effeft  as  correfponds  with  that  holy 
defign,  for  which  the  Spirit  was  promifed.  The 
Spirit  promifed  to  believers  dwells  in  them,  as  "  a 
Spirit  of  power,  and  of  love,  and  of  a  found  mind. 
The  fruit  of  the  Spirit  is  all  goodnefs,  and  right- 
eoufnefs,  and  truth." 

The  Spirit,  in  confequence  of  this  fealing,  is  to 
believers  an  earnejl  of  their  inheritance,  till  the  re^ 
demption  of  the  purcJiafed  pojffffion — till  the  redemp- 
tion of  the  body  from  the  grave  to  a  ftate  of  im- 
mortality. 

So  that  the  general  fenfe  of  the  words  is,  that 
the  Ephefian  believers,  in  confeqacnce  of  their 
faith,  became  partakers  of  fuch  a  divine  influence, 
as  fanQificd  them  to  a  raetenels  for  heaven,  and 
thus  evidenced  their  title  to  it:. 

We  will   diftinQly  attend   to   thefe    two   meta- 
phors, ih<i  feeling,  diud  the  earvjfl  of  the  Spirit. 
Fa 


S  8  Huties  c/lhe  [S b r m  .  VII; 

1 .  The  fealing  of  the  Spirit.  The  fame  meta- 
phor is  again  ufed,  chapter  iv.  30.  Grieve  not  the. 
Spii'it  of  God,  whereby  ye  arc  fealed  to  the  day  of  r«- 
demption.  And  2  Cor.  i.  22.  He  who  hath  anointed 
us  is  God,  who  hath  alfo  fealed  us       "■. 

Sealing  literally  fignifies  the  impreffion.  of  the 
image  or  likertefs  of  one  tiling  upon  another.  Job 
fpeaks  of  "  the  clay  as  turned  to  the  Jeal"  A  feal 
impreffed  on  wax  leaves  there  its  own  image.  lum. 
JlruHion  is  faid  to  h^  fealed,  when  it  is  fo  impreffed 
on  the  heart,  as  to  have  an  abiding  influence.  So 
the  fealing  of  believers,  is  their  receiving  on  their* 
hearts  the  divine  image  and  chara£ier,  by  the  fanc- 
tifying  power  of  the  holy  Spirit.  The  word  of 
truth  is  here  conlidered,  as  the  feal ;  the  believing^ 
heart,  as  the  fubjeft  ;  the  holy  Spirit,  as  the  agent 
or  fealer ;  and  the  ejffe^l  produced, as  a  divine  like- 
nefs.  True  Chriftians,  by  the  fandification  of  the 
Spirit  alid  belief  of  the  truth,  are  transformed  into 
the  image  of  God,  aflimilated  to  the  precepts  of  the 
gofpei,  and  wrought  into  that  temper  which  is  the 
fiui!;  of  the  Spirit.  Accordingly,  they  who  know 
the  truth  as  it  is  in  Jefus,  are  faid  "  to  h'ave  put  off 
the  old  man — to  be  rene^ved  in  the  fpirit  of  their 
mind — to  be  created  after  the  image  of  God  in 
righteoufneis  and  true  holinefs — to  be  made  par- 
takers of  a  divine  nature — and,  beholding  the  glo- 
ry of  the  Lord,  to  be  changed  into  the  fame  image." 

Jjy  a  like  metaphor, Chriftians  are  reprefented  as 
caft  in  the  mould  of  the  gofpel.  The  Apoftle  fays 
to  the  Romans,  *'  Ye  were  the  fervants  of  lin,  but 
ye  have  obeyed  from  the  heart,  that  form  of  doc- 
trine which  was  delivered  to  you."  Or  as  it  is  in 
the  margin,  *'  Ye  have  obeyed  that  form  of  doc- 
trine, into  which  ye  were  delivered."  It  is  a  met- 
aphor taken  from  calling  metals  into  a  mould.  Ye 
are  in  your  hearts  conformed  to  that  type, or  mould, 
into  which  ye  have  been  call.  The  hearts  of  be^ 
iicvcrs  correfpond  with  the  word  of  truth,  as  met-rr 


SflRM.  VII.]  Ch'ifdan  Religion.  gg 

als  take  the  figure  of  the  mould  into  which  they 
are  received,  and  as  wax  bears  the  image  of  the 
feal  imprefTed  upon  it. 

The  fame  idea  is  conveyed  by  the  metaphor  of 
writing  the  word  on  the  heart.  The  Apoftle  fays  to 
the  Corinthians,  ^'  Ye  are  the  epiftle  of  Chrill  min- 
iflered  by  us,  written  not  with  ink,  but  with  the 
Spirit  of  the  living  God  ;  not  in  tables  of  ftone, 
but  in  the  flefhly  tables  of  the  heart."  And  on 
this  account  he  calls  them  ''  the  feal  of  his  Apoflle- 
ihip  in  the  Lord." 

If  then  your  hearts  are  transformed  into  the  tem- 
per of  the  gofpel — if  you  are  governed  by  the  doc- 
trines and  fubje£led  to  the  precepts  of  it — if  you 
poffefs  thofe  holy  difpofitions  which  are  the  fruits 
of  the  Spirit,  you  are  fealed  by  the  holy  Spirit  of 
promife. 

This  work  of  fan8;ification  is  c^AXzSifealing,  be- 
caufe  it  confills  in  a  correfpondence  between  the 
temper  of  the  foul,  and  the  word  of  truth  ;  as  fpal- 
ing  implies  a  correfpondence  between  the  image  on 
the  feal,  and  the  impreffion  left  on  the  Avax :  And 
it  is  afcribed  to  the  Spirit,  becaufe  it  is  by  his  gra- 
cious influence,  that  the  word  is  made  effeftual  to 
fandlify  the  foul.  Having  illullrated  the  fealing, 
we  proceed, 

2.  To  conhder  the  earnejl  of  the  Spirit. 

The  Spirit,  having  fealed  believers,  or  fanClified 
them  after  God's  image,becomes  an  earnejl  of  their 
inheritance.  The  fame  fentiment  often  occurs  in 
Paul's  writings.  He  fays  to  the  Corinthians, 
*'  God  hath  anointed  us,   and  fealed  us,   and  given 

the  earnejl  of  the  Spirit   in  our  hearts. -He  who 

hath  wrought  us  to  this  thing,"  the  defire  of  im- 
mortality, "is  God,  who  hath  alfo  given  us  the  car- 
nejl  of  the  Spirit  ;  we  are  confident  therefore  and 
willing  to  be  abfent  from  the  body,  and  prcfent 
with  the  Lord."  What  he  here  calls  the  carncfl, 
he.  in  the  8th  chapter  to  Romans,  calls  the  frjl- 
F   2 


t^O  Duties  of  ihi  [Serm.  ViL 

fruits  of  the  Spirit.  "  We,  who  have  the  frjlfruifi 
of  the  Spirit,  groan  within  ourfelves,  waiting  for 
the  adoption,  to  wit,  the  redemption  of  the  body." 

It  appears  from  thete  paffagcs,  that  the  earnefl, 
and  the  ftfl  fruits  of  the  Spirit,  are  fome  kind  of 
evidence,  which  the  Spirit  gives  believers,  of  their 
title  to  a  happy  immortality.  The  frf  fruits  were 
pledges  of  the  enfuing  harvefl  :  Earntfi  money  in  a 
Contra£l,is  a  pledge  of  the  fulfilment  of  it.  So  the 
graces  and  comforts  of  religion,  are  to  Chriftians^, 
the  anticipations  and  foretaftes  of  the  happinefs, 
which  awaits  them  in  heaven. 

(i.)  The  virtues  of  the  Chriflian  temper',  which 
arc. called  tlie  fruits  of  the    Spirit,    are  to  believers 
an  earneR  of  their  inheritance,  becaufe  they  are,  in 
-pMt, -Si  fulfilriient  of  the  promif e^vahich  conveys  the  in- 
heritance.    They  receive  the  promife  of  the  Spirit, 
as  well  as  of  eternal  life,  through  faith.      "Afkand 
ye  fhall  receive,"    fays  our  Lord;  "  feek    and    yc 
Ihall  find — for    your    heavenly  Father    giveth   the 
holy  Spirit  to  them  who  aflc    him."     Now   if   you 
feniibly  experience  the  benefit  of  communion  with 
God ;  if  you  find,  that  by  attendance  upon  him  in  • 
prayer,    hearing    the    word    and  other  ordinances, 
your  faith    is    enlivened,    your    worldly  afFedions 
fubducd,  your  zeal  in  duty  warmed,  and  your  vir- 
tuous refolu lions   flrcngthened,    then  you  fee  that 
proraife  fulfilled,    which  infures  to  you  the  benefit 
of  attending  on   thefe  means  ;  and  God's  perform- 
ance of    this  promife  is  an  earnefl,    that  he  will  do 
all  that  lie  has  fpoken,    and  will  withhold  no  good 
thing  which  he  has  promifed. 

(2.)  The  graces  of  the  Spirit  ai«e  an  earnefl  of 
the  inheritance,  as  they  are  preparatives  for  it.  If 
you  educate;  a  fon  for  a  particular  employmcnt,this 
h  to  liinian  earned  and  token  of  your  intention  to 
put  him  into  that  employment:  So  God's  granting 
you  Ills  Spirit  to  fanctify  and  prepare  you  for  glo- 
^y,  is  a  pledge  of    liis  gracious  purpofe  of  bringing 


SeRM.  VII.3         Chrijlian  Rcligiov.,  ^1 

you  to  glory.  His  making  you  mete  to  be  partak- 
ers of  the  inheritance,  is  an  earned  that  he  will  in 
due  time  put  you  im  pofTeffion  of  it.     But, 

(3.]  Thefealing  and  fan£lifying  influence  of  the 
Spirit  is  efpecially  called  an  carnefl  of  the  inherit- 
ance, becaufe  it  is  a  part  of  the  inheritance  given 
beforehand. 

In  the  religious  life  there  are  fome  fenfit)le  pleaf- 
uresi,  which  the  Chriflian  confiders  as  earned  of 
the  fuperior  pleafuies  referved  for  him  in«the  heav- 
enly ftate.  *'  Wifdom's  ways  are  ways  of  pleafant- 
nefs,  and  all  her  paths  are  peace." — "  Great  peace 
have  they  who  love  God's  law,  and  nothing  fhall 
ofFcnd  them." 

Thofe  tempers  in  which  religion  confifls,  fuch 
as  love  and  devotion  toward  God,  benevolence  and 
good  will  to  our  fellow  creatures,  gratitude  to  ben^. 
efa6lors  and  fubmiffion  to  the  divine  government, 
are  pleafant  and  deliuhtful.  *'  The  good  man  is 
fatisfied  from  himfelf."  And  from  his  prefent  ex- 
perience he  juflly  concludes,  that  when  thefe  tem- 
pers fhall  be  wrought  to  their  perfeftion  in  the  fu- 
ture world,  his  joy  will  be  full.  There  he  fhall 
know  God  as  he  is, and  love  him  with  enlarged  and 
lively  powers.  There  his  benevolence,  purged  from 
every  degree  of  malice  and  envy,  will  rife  to  its 
proper  height,  and  fpread  unconfined.  There  the 
wonders  of  Providence  and  of  grace,  unfolded  to 
his  view,  will  awaken  new  fentiments  of  gratitud© 
and  admiration.  A  great  part  of  his  prefent  un- 
happinefs  proceeds  from  theirregularity  of  his  tem- 
per— from  unruly  pafTions — inordinate  afFedions 
— and  the  working  of  fin  in  his  members.  Hence 
he  knows,  that  when  his  prefent  diforders  are  rec- 
tified, and  the  principles  of  holinefs  are  perfefied, 
the  pleafures  of  religion  will  be  pure,  arid  no  for- 
row  will  be  mirjgled  with  them. 

While  he  rejoices  in   the   teftimony  of  his   con- 
icienccwhich  daily  witneffes  to  his  godlv  Gncerity* 
F4 


Q2  Duties  of  tilt  [Situ.  VII. 

he  thinks  how  his  joy  will  be  heightened,  when 
love  fliall  be  made  perfe6t,  and  his  heart  fliall  no 
more  reproach  hira. 

While  he  experiences  the  pleafures  of  that  hope, 
which  enters  within  the  vail,  he  infers,  how  vaftly 
thefe  pleafures  muft  be  improved,  when  he  Ihall 
enter  within  the  vail  himfelf,  and  enjoy  what  hope 
now  anticipates.  The  fatisfaftion,  which  attends 
his  hours  of  fervent  devotion,  is  an  earneft  of  the 
unfpeakably  greater  delight,  which  he  will  find  in 
the  devotions  of  heaven, where  this  finful  flefh  will 
no  more  obftrucl;,  nor  wordly  cares  divert  his  fpir- 
itual  exercifcp. 

Thus  the  believer  has  in  himfelf.  an  earneft  of 
the  inheritance  which  is  refcrved  for  him,  and  an 
evidence  of  the  divine  original  of  the  religion  which 
•he  has  received.  The  Apoftle  John  fays,  "  He 
who  believeth  on  the  Son,  hath  the  witnefs  in  him- 
feif. 

The  Spirit  is  the  earneft  of  our  inheritance,  imlil 
the  redemption  of  ike  purchafed  pojffjfion.  When  we 
a6lually  poffefs  the  inheritance,  the  earneft  will  no 
longer  be  needed.  An  earneft  fuppofes  the  obje6l 
to  be  unpoffcded  :  This,  enjoyed  in  its  fulncfs,  fu- 
pcrfedes  the  earneft.  "  When  that  which  is  per- 
fe6t  is  come,  that  which  is  in  part  will  be  done 
away. — We,  who  have  the  firft  fruits  of  the  Spirit, 
groan  withm  ourlclves,  waiting  for  the  adoption, 
the  redemption  ot  the  body  ;  for  we  are  faved  by 
hope ;  but  hope  that  is  fcen  is  not  hope,  for  what 
a  man  feeth,  why  doth  he  yet  hope  for  ?  But  if  we 
hope  for  that  which  we  fee  not,  then  do  we  with 
patience  wait ;  and  the  Spirit  alfo  helpeth  our  in- 
firmities, and  inaketh  intercefiion  for  us  with 
proaiBnps  which  cannot  be  uttered." 


^ZKU.  VII.]         Chriflian  Religion,  og 

REFLECTIONS. 

1.  Our  fubjeci  teaches  us,that  all  the  operations 
of  the  divine  Spirit  on  the  minds  of  men,  arc  of  a 
holy  nature  and  tendency. 

The  Spirit  of  promife,  which  works  in  believers, 
is  called  the  holy  and  good  Spirit,  in  dillinftionfrom 
the  Spirit  which  works  in  the  children  of  difobedi- 
ence,  and  which  is  called  an  evil  and  wnc/^^w  Spirit. 
If  the  Spirit  is  holy,  we  may  conclude,  that  all  his 
operations  tend  to  holinefs,  and  that  the  works 
which  he  produces  are  of  a  holy  nature.  By  this 
mark  we  are  to  judge,  whether  we  are  led  by  the 
Spirit  of  God.  "  They  who  are  after  the  Spirit, 
mind  the  things  of  the  Spirit.  If  we  walk  in  the 
Spirit,  we  Ihall  not  fulfil  the  lulls  of  the  flefh." — 
*'  They  who  are  fenfual  have  not  the  Spirit."  The 
fruits  of  the  Spirit,  and  the  works  of  the  flefh, ftand 
oppofed  to  each  other.  We  are  never  to  afcribe  to 
the  divine  Spirit,  any  thing  but  what  is  agreeable 
to  the  divine  charader.  "  Let  no  man  fay,  when 
he  is  tempted,  I  am  tempted  of  God  ;  for  God  can- 
not be  tempted  with  evil,  neither  tempterh  he  any 
man  ;  but  every  man  is  tempted,when  he  is  drawn 

away  of  his  own  iuft   and  inticed." "  Do  not 

err,  my  beloved  brethren  ;  every  good  gift  and  ev- 
ery perJeEl  gift,  cometh  down  from  above,  from  the 
Father  of  lights."  Good,  we  are  to  afcribe  to  him  ; 
but  not  evil,  moral  evil.  This  is  contrary  to  his 
nature,  and  therefore  is  never  the  eflFeft  of  his  op- 
eration and  influence.  He  is  always  the  fame  holy 
Being.  "  With  him  is  no  variablenefs,  or  (hadow 
of  turning." 

If  wc  would  know  by  what  Spirit  we  are  guided, 
we  muft  compare  his  operations  with  the  precepts 
of  the  gofpel.  By. the  golpcl  we  are  called  to  meek- 
nefs, humility,  peaceablenefs,  charity,  fobriety, con- 
tentment, truth  and  righteoufnefs  :  And  thefe  are 
the  fruits  of  the  Spirit.     Now  if  we  find,  that  the 


1q{  Dulles  of  th  pERM.  Vlf* 

Spirit  which  is  in  us  operates  to  pafllon,  pride,con- 
tention,  felfconfidencc,  uncharitablenefs  and  con- 
tempt of  others,  we  may  certainly  conclude,  that  it 
is  not  the  Spirit  of  God. 

By  this  rule  we  a^e  to  judge  of  all  impreffions, 
excitations  and  impulfes,  which  at  any  time  we 
feel.  If  we  find  ourfelves  ftrongly  impelled  to  a 
particular  a6lion,  we  are  not  at  once  to  conclude, 
that  the  impuHe  is  divine,  and  thence  infer  that 
the  aftion  is  our  duty.  We  are  firfl  to  examine, 
whether  the  aftion  itfelf  is  holy  and  virtuous  ;  and 
we  are  to  conclude  the  inward  motion  prompting 
us  to  it,  to  be  from  above,  or  from  beneath,  accord- 
ing as  the  condu6t  in  queftion  appears  to  agree,  of 
difagree  with  the  word  of  God.  We  are  not  to 
make  our  own  feelings  the  flandard  of  right  and 
wrong,  but  to  try  our  feelings  by  the  fober  fenti- 
raents  of  reafon,and  the  fure  dictates  of  divine  rev- 
elation. 

2.  Our  fabjcGl  ftrongly  encourages  humble  fouls 
to  apply  to  God  for  the  needful  influences  of  his 
grace. 

The  Spirit  of  God  is-  called  ike  hoh Spirit  0/ prom- 
ije.  It  is  one  of  thofc  blcfhngs,  which  God  has 
'hromifcd  to  the  church.  It  was  promifed  under  the 
Old  Teftaraent  ;  but  more  fully  under  the  gofpel. 
This  is  a  miniflration  of  the  Spirit.  Where  God 
iends  his  gofpel,  he  gives  the  Spirit  to  accompany 
it;  and    "  the    Spirit   is  received  in  the  hearing  of 

faith," "  The    Spirit  is  fhed  forth  abundantly 

through  Jcfus  Chrill,  ihat  being  juftified  by  faith 
we  may  be  made  heirs  according  to  the  hope  of 
rtcrnal  life." — "Alk  and  ye  fhall  receive,"  fays  our 
Tord — "  for  your  heavenly  Father  will  give  the 
holy  Spirit  to  them  who  alk  him."  On  the  foot 
of  this  piomife, believers  may  come  boldlv  toGod's 
throne;  and  even  finncrs. under  an  awakening  fenfi. 
of  th'^ir  guik  and  impotence,  mav  come  with  hum- 
blr,  hope  to  obtain  his  grace.     This  is  the  voice  of 


Serm.  VII.3        Chriftian  Religion,  ^| 

divine  vvifdom,  "  How  long,  ye  fimple  ones,  will 
ye  love  fimplicity,  and  ye  fcorners,  delight  in  Iconic 
mg  ?  Turn  ye  at  my  reproof:  Behold,  I  will  pour 
out  my  fpirit  unto  you  :  I  will  make  known  my 
words  unto  you."  If  God  has  already  given  them 
his  Spirit  to  convince  them  of  fm,  they  may  tliencc 
collefl;  hope,  that  he  will  grant  his  Spirit  to  carry 
their  conviftion  into  cfFeft.  *'  Whofoever  hath," 
or  improveth  what  he  hath,  "  to  him  fhall  be  giv- 
en." Let  none  imagine,  that  the  prayers,  the  re- 
formations and  endeavors  of  awakened  linncrs,  are 
abomination  to  God  ;  for  he  who  hath  wrought 
them  to  thefe  things  is  God,  who  hath  given  them 
the  convincing  and  awakening  influences  of  his 
Spirit.  And  the  work  of  his  Spirit — the  fruit  of 
his  operation  on  the  hearts  of  men,  is  not  aborhirii 
ation.  To  call  it  by  this  name  is  not  to  afcribe 
righteoufnefs,  but  wickednefs  to  our  Maker." 

3.  It  appears,  that  we  can  have  no  concluiive 
evidence  of  a  title  to  heaven^ without  the  experience 
of  a  holy  temper. 

The  fealing  of  the  Spirit  is  the  work  of  fanSiifi- 
cation  in  the  foul.  It  is  the  impreffion  of  the  di- 
vine image  on  the  inward  man.  None  therefore 
are  fealed  to  the  day  of  redemption,  but  thofe  who 
are  partakers  of  a  divine  nature.  Whatever  in- 
ward perfuafions  we  may  feel,  that  the  heavenly 
inheritance  is  ours,  if  we  have  not  within  us  a  holy 
principle  governing  our  hearts  and  lives,  we  are 
not  mete  to  be  partakers  of  the  inheritance,  and 
can  (hew  no  feal  of  our  title  to  it.  The  feal  of  the 
Spirit  is  that  holinefs,  which  prepares  for  heaven  ; 
and  this  only  is  the  fure  evidence  of  our  claim  to 
it.  This  fealing  is  not  an  inward  fuggeftion  or  rev- 
elation  made  to  the  mind,  but  it  is  a  holy  change 
wrought  in  the  mind.  If  wc  are  renewed  after  the 
image  of  God  in  righteoufnefs  and  true  holinefs, 
we  have  the  firfl.  fruits  of  the  Spirit,  and  may  wait 
in  hope  for  the  day  of  redemption. 


^$  Duties  of  the,  &C,        £Serm«  VII; 

4.  We  fee  thatChriftians  are  under  indifpenfiblc 
obligations  to  univerfal  holinefs. 

Every  fin  is  an  injury  and  diftionor  to  God  j  but 
the  fins  of  believers  are,  in  a  peculiar  fenfe,  a  grief 
to  the  Spirit  of  God,  who  has  fanftified  and  fealed 
them.  The  Apoftle  therefore  improves  this  fealing 
as  an  argument  againft  wickednels  of  every  kind 
in  the  profeflfors  of  the  gofpel.  "  Let  no  corrupt 
communication  proceed  out  of  your  mouths,  and 
grieve  not  the  holy  Spirit  of  God.  Let  all  bitter- 
nefs,  and  wrath,  and  clamor,  and  evil  fpeaking,  be 
put  away  from  you,  with  all  malice,  and  be  kind 
one  to  another." — '*  Know  ye  not  that  ye  are  the 
temple  of  God,  and  that  the  Spirit  of  God  dwell- 
eth  in  you  ;  if  any  man  defile  this  temple,him  will 
God  deftroy,  for  the  temple  of  God  is  holy,  which 
temple  ye  are." 

If  God  has  given  his  Spirit  to  feal  you,  grieve 
not  this  Spiiit.  If  ye  run  into  the  allowed  prac- 
tice of  fin,  or  continue  impenitent  in  any  iniquity, 
into  which  ye  have  fallen,  the  Spirit  is  not  then  the 
earnefl  of  your  inheritance.  You  blot  and  obfcure 
his  feal  on  your  hearts.  And  the  pollutions  with 
which  yeu  have  darkened  and  deformed  it,muft  be 
wafhed  off  by  the  tears  of  repentance,  before  you 
can  there  read  your  title  to  the  inheritance.  You 
muft  keep  your  feal  fair  and  bright  by  the  conftant 
exercife  of  faith,  and  praftice  of  duty.     You  muft 

preferve   your  hope  by  purifying  your  fouls. 

"  Know  ye  not,  brethren,  that  your  bodies  are  the 
temples  of  the  Holy  Ghoft,  which  is  in  you,  which 
ye  have  of  God,  and  yc  arc  not  your  own  ?  There- 
fore glorify  God  in  your  bodies,  and  in  your  fpir- 
its,  which  are  God's. 


SERMON      VIIL 


EPHESIANS  i.  15- 


Wherefore  I  alfo,  after  I  heard  of  your  faith  in  tht 
Lord  JtfuSy  and  love  unto  all  the  faints,  ceafe  not  to 
give  thanks  for  you,  making  mention  of  you  in  my 
prayers  ;  that  the  God  of  our  Lord  Jefus  Ckrifi, 
the  father  of  glory,  may  give  unto  you  the  fpirit  of 
toifdom  and  revelation,  in  tht  knowledge  of  him  : 
the  eyes  of  your  underflanding  being  enlightened  s 
that  ye  may  know  what  is  the  hope  of  his  calling,  and 
what  the  riches   of  the  glory  of  his  inheritance  in 

.  the  faints,  and  what  is  the  exceeding  greatnefs  of  his 
power  to  ufward  who  believe  according  to  the  work^ 
ing  of  his  mighty  power  which  he  wrought  in  Chrift, 
when  he  raifed  him  from  the  dead ; 

In  the  foregoing  veiTes,  the  Apoftic 
fpeaks  of  the  Ephefian  believers,  as  being  "  fealed 
with  that  holy  fpirit  of  promife,  which  was  the 
earneft  of  their  inheritance  until  the  redemption  of 
the  purchafed  poffedioii.  In  the  words  now  read, 
he  mentions  two  graces,  which  were  eminent  marks 
and  chara6lers  in  that  holy  fcal,  which  had  beer? 
imprcffed  upon  them.  Thcfe  were,  *'  Faith  in  the 
Lord  Jefus,  and,  Love  to  all  the  faints,"  which  arc 
ever  to  be  confidercd  as  diOinj:juifhinct  fig|jaf;u*-es  of 


q8  Duties  of  the  J^Serm.  VIII, 

the  heirs  of  heaven,   and  feals  of  their  title  to  the 
purchafed  poflefTion. 

The  Apoflle  gives  thanks  to  God  for  their  faith 
and  love,  of  which  he  had  lately  heard,  and  feme 
effecls  of  which  he  had  formerly  feen,  while  he  re- 
fided  among  them. 

As  there  were  many  from  all  parts  of  Afia,  who 
attended  on  his  miniflry,  when  he  preached  in  E- 
phefus,  it  is  not  fuppofable,  that  he  could  be  per« 
ionally  acquainted  with  them  all  ;  he  therefore 
fpeaks  of  their  faith  and  love,  as  having  been  re- 
ported to  him.  Befides  :  He  had  now  for  fome 
time  been  abfent  from  them  ;  and  he  foretold,  that 
after  his  departure,  there  would  be  a  great  defec-> 
tion  from  the  faith,  which  accordingly  happened, 
as  we  learn  from  his  epiftles  to  Timothy  :  And  he 
probably  intends  here  to  exprcfs  his  joy  concern- 
ing thofe,  of  whom  he  had  heard,  that  in  thefe 
times  of  dangerous  declenfion  they  remained  fted- 
faft  in  the  faith.  Jie  did  not,  however,  think  them 
fo  firmly  eflabjifhed,  as  to  be  fecure  in  that  evil 
day  from  all  the  power  of  temptation  ;  he  there- 
fore prays,  as  well  as  gives  thanks,  in  their  behalf. 

What  lie  requefled  was,  in  general,  that  they' 
might  have  greater  knowledge  and  clearer  difcern- 
ment  in  divine  things  ;  and,  particularly,  that  they 
might  know  the  exalted  hope  to  which  they  were 
railed  ;  the  glorious  inheritance  which  was  pro- 
vided for  them  ;  and  the  greatnefs  of  that  power 
which  wijl  work  in  believers,  to  raife  them  unto 
immortal  life,  as  it  h  id  already  wrought  in  railing 
Chrilt  from  the  dead,  and  fetting  him  at  God's 
right  Ijand  in  heavenly  places. 

I.  Let  us  confider  the  things  for  which  the  A- 
pofile  commends  the  Ephefians  :  Theic  are  Jailh 
in  Ciirili,  and  lovt  to  all  the  faints. 

Faith  IS  fiich  a  fenfiblc,  realizing  belief  of  the 
o;of pel,  in^ts  general  truth,  and  in  its  particuiar 
doLlii;ics  and  nrcccnts.   as   gives  it   a  Dra6lical  in- 


Serm.  VIII.J       Chriftian  Religion*  gg 

fluence  on  the  heart  and  life.  It  "  receives  the 
lovt  of  the  truth" — "  receives  it  as  the  word  of  God, 
which  effeftually  works  in  them,  who  believe." 

l!.vangehcal  faith  has  a  particular  i*efpe6l  to  Je- 
fus  Chrift,  as  the  great  author  of  the  gofpel,  and 
as  the  purchafer  of  that  falvation  which  it  reveals, 
^God  has  fpoken  to  us  by  his  Son  :  Faith  receives 
him  as  a  teacher  fent  from  God,  and  embraces  as 
truth,  whatever  is  taught  by  him,  Jefus  is  the 
mediator,  through  whom  God  Ihews  mercy^  to  guil- 
ty men.  Faith,  therefore,  looks  up  to  God  through 
him.  "  We  by  Chrift  believe  in  God,  who  raifed 
him  from  the  dead  and  gave  him  glory,  that  our 
faith  and  hope  might  be  in  God." 

True  faith  is  "  made  perfetl  by  works."  The 
Apoftle  commends  the  Thefialonians  for  the  works 
of  faith,  which  accompanied  their  good  profeffion. 
The  chriftian  fchcme  is  fo  vaftly  important,  that 
one  who  believes  it  with  the  heart,  and  views  it  as 
it  \%^  cannot  feel  indifferent  to  it,  nor  live  uninflu- 
enced by  it.  The  Apoftle  fays  of  the  Ephefian 
believers,  •'  He  had  htard  of  their  faith."  \i^ 
fruits  were  fo  coiifpicuous,  that  it  was  fpoken  of 
at  a  diftance.  They  had  not  only  profeflcd  their 
faith,  but  ftedfaftly  maintained  it  in  times  of  great 
corruption  and  defeflion.  They  had  attended  on 
the  ordinances  of  Chrift  in  liis  church.  They  had 
walked  in  humble  obedience  to  his  laws,  and  in 
peace  and  charity  with  one  another;  and  thus  had 
fliewed  their  faith  by  their  works.  Real  faith  has 
fucli  a  commanding  influence  in  the  foul,  that  "  it 
cafts  down  imaginations  and  Q.VQ.\y  high  thing, 
which  exalts  itfelf  againft  the  knowledge  of  Cod, 
and  brings  into  captivity  every  thought  to  the  o- 
bedience  of  Chrift." 

The  faith  of  the  Ephefians  toward  Chrift,  was 
accompanied  with  "  love  to  all  the  faints."  Where 
the  work  of  faiih  is,  there  will  be  the  labor  of  love  ; 
and   where   faith   grows  Eir.cng   Chriftians,   their. 


lOO  Duties  of  the  [Serm.  VIII,' 

charity  toward  each  other  will  abound.  The  gof- 
pel  exhibits  the  mofl  engaging  examples  of  love 
in  the  charadler  of  the  great  God,  and  in  the  life 
of  Jefus  Chrift  ;  and  it  propofes  the  moft  power- 
ful motives  to  benificence  in  all  its  doftrines  and 
difcoveries.  Faith,  viewing  and  applying  the  ex- 
amples and  do6lrine^  of  the  gofpel,  purifies  the, 
foul  unto  unfeigned  love  of  the  brethren."  "  The 
end  of  the  commandment,  is  charity  out  of  a  pure 
heart,  and  a  good  confcience,  and  faith  unfeign- 
ed." 

The  gofpel  requires  us  to  love  all  men,  finhers, 
as  well  as  faints  ;  enemies,  as  well  as  friends.  The 
love  which  we  owe  to  mankind  in  common,  is  be- 
nevolence or  good  will.  This  confifls  in  a  defire  of 
their  happinefs,  and  a  difpofition  to  promote  it. 
But,  befides  this,  there  is  another  kind  of  love, 
which  we  owe  to  the  faints,  or  thofe  who  appear  to 
be  fuch.  This  confifts  in  an  approbation  and  ef- 
teem  of  their  charaftcr.  This  is  the  fame  kind  of 
love,  as  that  which  we  owe  to  the  Deity.  So  St. 
John  teaches  us  :  "  If  a  man  fay,  I  love  God,  and 
hateth  his  brother,  he  is  a  liar  ;  for  he  that  loveth 
not  his  brother,  whom -he  hath  feen,  how  fhall  he' 
love  God,  whom  he  hath  not  feen  ?  Every  one 
that  loveth  him  who.begat,  loveth  him  alfo  that  is 
begotten  of  him.  By  this  we  know,  that  we  love 
the  children  of  God,  when  we  love  God  and  keep 
his  commandments." 

Love  to  God  is  an  approbation  of,  andpleafed- 
nefs  with  his  moral  chara6ler — his  holinefs,  jul- 
tice,  truth,  goodnefs  and  mercy.  It  fuppofes  a 
conformity  to  this  chava6tcr,  and  it  implies  a  de- 
fire of  becoming  more  and  more  afTimilated  to  it. 
Tlie  faints  arc  "  partakers  of  a  divine  nature  :" 
They  are  "renewed  after  the  image  of  God  in 
rightcoufnefs  and  true  holinefs."  If,  therefore,  we 
love  God  for  his  moral  perfc£lions,  we  fliall  love 
the  faints,  as  far  as  they  appear  to    have    thefe  di« 


§iRM.  VIII.]'        Chrijlian  Religion,  101 

vine  qualities  wrought  into  their  temper.  It  is  ab- 
furd  to  pretend,  that  we  love  the  charafter  of  God, 
as  long  as  we  difregard  this  charafter  in  our  fellow- 
men. 

But  though  love  to  God,  and  love  to  the  faints, 
are  the  fame  in  their  general  nature,  yet,  as  they 
refpe£l  different  objects,  they  muft  be  diverie  in 
many  of  their  operations.  As  God  is  an  all  per- 
fe£i;  Being,  love  to  him  vvill  cxprefs  itfelf  by  an  in- 
tire  fubmiffion  to  his  vvill — by  a  choice  of  him  for 
our  portion — by  a  preference  of  his  favor  to  every 
worldly  intereft — by  a  full  complacehce  in  him  as 
our  chief  happincfs — and  by  a  humble  acquief- 
cence  in  all  his  difpenfations  and  commands.  As 
the  faints  are  but  dependeilt  creatures,  and  as  they 
are  holy  in  a  very  imperfedl  meafure,  they  cannot 
be  the  obje£ts  of  thefe  high  operations  of  love.— 
God  only  we  are  to  love  with  all  our  heart,  and 
foul,  and  ilrength,  and  mind.  The  faints  we  are 
to  love  with  a  pure  heart  fervently,  but  not  with 
all  the  heart  fupremely.  Our  love  to  them  we 
mull  exprefs  by  choofing  them  for  our  companions 
— by  delighting  in  their  virtuous  example  and  heav- 
enly converfation — by  cheerfully  affifting  them  in. 
their  ipiritual  interefts,  and  meekly  accepting  their 
alfiftance  in  ours — by  ftudying  the  things  which, 
make  for  peace  and  edification — fcy  communing 
wuh  them  in  inflituted  ordinances — by  bearing 
their  infirmities — bycondefccnding  to  them  in  cafes 
of  difference — and  by  feeking  their  profit,  as  well 
as  our  own,  that  both  Ihey  and  we  may  be  faved, 

Thefe  Ephefians  manifefted  their  love  ioall  faints. 
Their  charity  was  not  ^onfined  to  a  party — to  thofe 
who  lived  in  the  fame  city,  and  wOrfhipped  in  the 
fame  fanftuary  ;  but  it  embraced  all,  who  iri  every 
place  called  on  the  name  of  jefus  Chrifl  their  com- 
mon Lord. 

If  our  love  confifts  in  an  attachment  to  a  partic- 
ular fe6l;  with  which  we  arc  connqcled  in  fenti* 
G 


102  Duties  oj  the  [Sekm.  VIIL' 

ment,  intereft,  or  worldly  defign,  it  has  nothing  of 
the  nature  of  Chriftian  love.  The  love  which  re- 
gards the  faints  for  their  holy  character,  will  regard 
all  in  whom  this  chara6ler  appears,  wherever  they 
dwell,  and  whatever  name  they  bear.  To  judge 
then,  whether  our  love  is  fmctre,  we  mull  confider 
its  extent,  as  well  as  i's  effetls. 

II.  Paul  exprefies  his  great  thankfulnefs  to  God 
for  the  happy  fuccefs  of  the  gofpel  among  thefe  E- 
phefians.  "After  1  heard  of  your  faith  and  love,  I 
ceafe  not  to  give  thanks." 

He  rejoiced  in  the  honor  which  redounded  to  the 
crucified  Jefus, who,  having  made  his  foul  an  offer- 
ing for  fin,  now  faw  his  feed  increafing,  and  the 
pleafure  of  the  Lord  profpering  in  his  hands.  He 
rejoiced  to  think,  how  many  immortal  fouls  were 
now  refcued  from  the  power  of  Satan,  delivered 
from  guilt  and  condemnation,  and  brought  into  a 
ilate  of  pardon  and  fafety.  He  rejoiced  in  the 
happy  confequences,  which  might  enfue  to  others 
from  the  glorious  fuccefs  of  the  gofpel  in  Ephefus. 
He  hoped,  that  from  hence  the  word  of  God  might 
found  forth  to  all  around,  and  that  the  knowledge 
of  the  truth  might  be  tranfmitted  to  fucceeding 
ages.  Here  were  many  pious  families,  in  which  re- 
ligion was  maintained,  and  children  trained  up  in 
the  admonition  of  the  Lord.  The  bleifed  eifefls 
of  Paul's  preaching  here  might  hopefully  reach  to 
multitudes  around,  and  defcend  to  generations  yet 
unborn.  He  rejoiced  the  more  in  their  faith  and 
lovejbecaufe  thefe  were  the  cftcds  of /u'jor<;9z  preach- 
ing. The  good  minifter  is  pleafed  to  hear  of  the 
fuccefs  of  the  oofpel  in  anv  place ;  but  he  feels  a 
peculiar  pleafure  in  feeing  tlie  fuccefs  of  his  own 
miniftry.  Paul  had  an  uncommon  alfedion  for 
thof  .whom  he  had  begotten  l>y  the  gofpel,  and  he 
conceived  a  fpccial  joy  in  the  profpecl  of  meeting 
them  in  heaven.  He  fays  to  the  TheflTalonians — 
''  What  is  our  hope,  or  joy,  or  crown  of  rejoicing  ? 


SkRM.  VIII.j  Chripan  Religion,  idj 

^ — Are  not  even  ye  in  the  prelence  of  our  Lord  Je- 
fus  Chrift  at  his  coming  ?  Ye  are  our  glory  and  our 

joy." 

If  the  prevalence  of  religion  is,  on  fo  many  ac- 
counts, matter  of  thankfulnefs,  we  ftiould  fpare  no 
pains  to  give  it  fuccefs.  Not  only  minifters,  but 
all  Chriftians  fhould  labor  in  this  glorious  caufe. 
We  Ihouid  all  be  folicitous  to  experience  the  power 
of  religion  in  our  own  fouls,  and  to  promote  it  a- 
mong  others,  as  far  as  our  influence  can  extend. — 
Minifters  fhould  labor  abundantly  in  the  work  t6 
which  they  are  called,  becaufe  it  is  a  work,  which 
concerns  the  honor  of  Chrifl's  kingdom,  atid  the 
falvation  of  men's  fouls.  ProfefTors  of  religioh 
jfhould  fo  walk,  that  others  may,  by  their  example, 
be  encouraged  to  walk  with  them  in  the  way  to 
glory.  They  and  minifters  fhould  ftrive  togethei" 
in  their  labors  and  prayers, for  the  advancement  of 
the  common  caufe.  Heads  of  families  by  their 
prayers,  inftruftions  and  example  fhould  fupport 
religion  in  their  houfes,  and  unite  their  influence 
for  the  general  maintenance  of  family  government 
and  order.  The  happy  change,  which  religion 
imakes  ia  the  hearts  where  it  is  received, and  among 
the  people  where  it  prevails,  will  be  a  powerful 
motive  with  the  benevolent  Chriftian,  whether  in  a 
public  or  private  ftation, to  contribute  his  influence 
for  its  fuccefs. 

III.  The  Apoftle,  not  only  gives  thanks  for  thef 
pa  ft,  but  prays  for  the  future  fuccefs  of  the  gofpel 
in  Ephefus.  "  1  ceafe  not  to  give  thanks,  making 
mention  of  you  in  my  prayers."  Though  he  had 
heard  much  of  their  faith  and  love,  he  did  not  con- 
fider  them,and  would  not  have  them  confider  thern- 
felves,  as  already  made  perfeft  ;  he  therefore  in- 
forms them,  that  he  prayed  for  them,  and  thus  ad- 
monifhes  them  to  pray  for  thernfelvet,  that  their 
faith  arid  love  might  ftill  more  abound. 


4©4  Dalies  of  the  [Serm.  Vlll» 

The  beftChrifiians  have  need  to  make  continual 
improvements.  The  Apoftle  exhorts  as  many  as 
are  perfe6i,  to  be  likeminded  with  him, who  "preff- 
ed  toward  the  mark,  for  the  prize  of  the  high  call- 
ing of  God  in  Chrift  Jefus."  The  greater  progrefs 
Chriftians  make  in  knowledge  and  grace,  the  more 
humble  they  will  be  under  a  fenie  of  their  defi- 
ciency, and  the  more  folicitous  to  make  advances 
in  both.  There  cannot  be  a  more  unfavorable  fign^ 
than  great  confidence  in  our  own  attainments.  ''If 
we  fay,  we  have  no  fm,  we  deceive  ourfelves,  and 
the  truth  is  not  in  us." — "He  who  thinks, he  knows 
any  thing,"  and  glories  in  his  fuppofed  knowledge, 
*'  knows  nothing  yet  as  he  ought  to  know."  Let 
us  be  careful  to  know  ourfelves,  that  '•  we  may  not 
think  of  ourfelves  above  that  which  we  ought  ta 
think,  but  may  think  foberly." 

The  Apoftle  '•  made  meniiori  of  the  Ephefians 
in  his  prayers."  He  direfts,  that  '•  interceffions 
and  giving  of  thanks  be  made  for  all  men."  He 
was  no  lefs  conllant  in  his  p-ayers,  than  in  his  la- 
bors, for  the  fpiritual  intereit  of  mankind.  He 
knew,  that  the  fuccefs  of  all  his  labors  depended 
on  God's  bleding ;  he,therefore,  added  to  them  his 
fervent  prayers. 

If  minifters  ought  to  labor  and  pray  for  the  fal- 
vation  of  others,  furely  you  all  ought  to  do  much 
for  your  own.  The  labors  of  a  minifter  will  do 
you  little  good,  if  you  are  inattentive  to  your  own 
condition.  What  will  his  preaching  do  for  vou, 
if  you  will  not  hear  or  apply  it  ?  Will  his  prayers 
fave  y ou, while  jj;o2{  caft  off  fear  and  rcftrain  prayer  ? 
When  minifters  and  people  Itrive  together  in  their 
prayers,  there  is  reafon  to  hope  for  God's  blefiSng 
on  both.     We  proceed  to  obferve, 

IV.  The  Apoftle  prayed  for  the. Ephefians,  "  that 
God  would  give  them  the  f^t  ofivifdomand  rev- 
elation in   the   acknowledgment   of  Chrift;    and 


Serm.  Vm.]       Chriflian  Religion.  %q,^ 

would  grant,  that  the  eyes  of  their   underftanding 
might  be  opened." 

They  had  already  known  the  revelation  of  the 
myftery  of  God's  v^riil  :  The  eyes  of  their  under- 
ftanding had  already  been  enlightened  to  fee  and 
acknowledge  the  truth  of  the  gofpel.  But  ftill  the 
Apoftle  prays,  "  that  God  ^vould  give  them  the 
fpirit  of  wifdom,  and  in«:f'Hc  tii-di  eyt^s  well  enlight- 
ened." Thus  ajfo  hie  pny^  for  rhe  Coloffians — 
*•'  that  they  might:  be  fi;f  I  .'ih  rhe  knowledge  of 
God's  vill  in  aij  wifdom  and  ipintual  underftand- 
ing— and  might  be  fruitful  i-a  cycry  good  work,in- 
creafing  m  the  kn  -wh-dge  of  God." 

His  aim,  in  all  his  preac-inj^  and  vvriting,was  to 
promote  fpintual  knowledge,  and  thus  to  advance 
real  godiinels.  He  corjfidersd  religion  as  a  reafon- 
able  fervice,  and  he  vv'OJid  have  men  believe  it  on 
competent  evidence,  underftand  its  nature,  feel  its 
importance,  and  obev  it  on  fui table  motives.  His 
fermons,  like  his  epifties,  were  full  of  indrudion. 
His  defign  was,  not  to  amufe  the  fancy  of  his  hear- 
ers, bui.  to  "  open  their  eyes,  and  turn  them  from 
darknefs  to  lighi,  and  from  the  power  of  Satan  to 
God." — "  He  did  not  handle  rhe  word  of  God  de- 
ceitfully," or  confufedly  ;  "  but  ufed  great  piain- 
nefs  of  fpeech,  and  by  manifeflation  of  the  truth 
commended  himfelf  to  every  man's  confcience  in 
the  fight  of  God." 

His  prayers  correfponded  with  his  labors.  By 
telling  the  Ephefians,  what  were  bis  prayers  for 
them,  he  inftruds  them,  what  fliould  be  their  ch'iti 
defires  for  themfelves  ; — he  teaches  them,  that  they- 
ought  to  leek  "  the  ipirit  of  >v'irdam  and  revelation 
in  the  acknowledgment  of  Chdll  ;"  or  wifdom 
from  God  to  underftand  the  revelation,  which  he 
had  given  them,  and  which  they  had  acknowledg- 
ed ;  and  fuch  an  illumination  of  their  minds  as  to 
difccrn  the  nature  and  perceive  the  excellence  of 
the  things  contained,  in  this  revelation. 

G3 


•^oS  Dudes  of  the  [Serm.  Vlir. 

Chriftians  muft  not  content  themfelveswith  their 
prefent  knowledge,  but  afpire  to  «'  all  riches  of  the 
full  aflurance  of  underftanding,  and  to  the  knowl- 
edge of  the  myftery  of  God,and  of  Chrilt.in  whom 
are  hidden  all  the  treafures  of  wifdom."  For  this 
end,  they  muft  converfe  with  the  holy  fcriptures—- 
attend  on  the  inftituted  mini  ft  rations  of  the  word 
— compare  fpiritual  things  with  fpiritualjand  com- 
pare themfelves  with  the  fpiritual  things,  which 
they  have  learned — guard  againft  prejudices,  efpe- 
cially  againft  fpiritual  pride  and  felfconfidence — 
keep  their  minds  open  to  conviQion,  and  apply  all 
their  knowledge  to  praftical  ufes. 
'  y.  We  will  confider  the  feveral  things,  which 
the  Apoftle  prayed,  that  the  Ephefians  might  un- 
derftand.  Thefe  are  "  the  hope  of  the  calling,  the 
glory  of  the  inheritance,  and  the  power  of  God  to- 
ward them  who  believe." 

1.  He  prays,  that  they  might  know,  "  what  is 
the  hope  of  the  divine  calling  ;"  or  the  hope  to 
which  God  had  called  them. 

He  fays,  elfewhere,  '*  God  hath  called  us  with 
an  holy  calling,  not  according  to  our  works,  but 
according  to  his  purpofe  and  grace."  And  he  ex- 
horts us  to  "walk  worthy  of  him,  who  hath  called 
us  to  his  kingdom  and  glory."  The  gofpel  calls 
us  to  holinefs,  as  a  necelfary  preparative  for  glory; 
and  to  newnefs  of  heart  and  life,  as  an  indifpenfi- 
ble  qualificaiion  for  admiflion  into  the  kingdom  of 
God.  They  in  whom  this  call  is  by  divine  grace 
made  effeflual,  "  put  oft'  the  old  man  with  his 
deeds,  and  put  on  the  new  man,  which  after  God 
is  created  in  righteoufnefs  and  true  holinefs."  Be- 
ing thus  renewed  in  the  temper  of  their  minds — « 
"  they  walk  in  newnefs  of  life."  To  "  walk  wor- 
thy of  God  i:nto  ail  plcafing,  being  fruitful  in  ev^ 
ery  good  work,"  is  to  "  walk  worthy  of  him,  who 
hath  called  us  to  his  kingdorr,." 


SfiUM.  VIII.]         Chrijlian  Religion^  107 

This  calling  is  accompanied  with  hope.  The  ex- 
ternal call  of  the  gofpei  is  attended  with  a  general 
hope  of  the  heavenly  kingdom,  as  what  is  attaina^ 
ble.  Where  the  call  becomes  elFeftual  to  the  ren- 
ovation of  the  heart  and  life,  there  is  difpecial  hope 
of  the  kingdom, as  what  is  already  attained.  Whea 
we  find  the  power  of  the  gofpei  operating  in  our 
fouls  to  real  holinefs,  we  may  then  apply  to  our- 
felves  its  great  and  precious  promifes. 

It  is  of  great  importance  that  we  know  the  hope 
of  this  calling — that  we  underlland  the  rt'^^'in  which 
we  are  called  to  God's  kingdom, the  terms  on  which 
we  may  enter  into  it,  and  the  evidence  by  ^^hichwe 
may  afcertain  our  title  to  it.  We  fliould  be  watch- 
ful, that  we  do  not  mifconceive  of  the  conditions 
of  falvation,  or  miftake  our  own  chara6ler,  and  fo 
imagine  ourfelves  to  be  heirs  of  the  kingdom  of 
glory,  while  we  remain  in  the  kingdom  of  dark- 
nefs.  We  ftiould  always  bear  in  mind,  that  God 
has  called  us  with  an  holy  calling — has  chofen  us 
to  be  holy  and  without  blame — has  appointed  us  to 
falvation  through  fan6lification  of  the  Spirit,  and 
that  none  are  entitled  to  the  heavenly  inheritance, 
but  thofe  who,  by  the  renewing  of  their  minds,  are 
made  mete  to  be  partakers  of  it.  We,  are  there- 
fore, to  hope  for  it  only  in  a  way  of  holinefs  ;  and 
the  proper  influence  of  this  hope,  is  to  purify  our 
fouls  as  Chrill  is  pure. 

2.  The  Apoftle  prays,  that  they  may  know — 
"  what  is  the  riches  of  the  glory  of  God's  inherit- 
ance in  the  faints ;"  or,  what  a  rich  and  glorious 
iahcritaiice  God  has  prepared  for,  and  promifed  to 
them. 

This  is  what  none  can  fully  comprehend.  We 
may,  however,  by  revelation  know  fo  much  of  it, 
as  to  be  well  allured,  that  it  is  rich  and  glorious. 
It  is  "an  inheritance  incorruptible,  undefiled,  fad- 
ing not  away,  referred  in  heaven  for  the  faithful." 

it  is  GOD's  inheritance  ;  that  which  he  has  pro- 
G4 


io8  .Guiles  of  the  [Serm.  VHL' 

vided  and  referved  for  his  own  children  ;  and  he 
gives  liberally  : — It  is  a  pur  chafed  pofleflion  ;  and 
the  purchafe  was  not  madewTth  corruptible  things, 
fuch  as  fiiver  and  gold,but  with  the  precious  blood 
of  Jefus  the  Son  of  God  i — It  is  an  inheritance  for 
the.  faints  ;  for  them  whom  God  hath  chofen  to  be 
holy,  and  predeRinated  to  the  adoption  of  children 
by  [efus  Chrifl,  and  whom  he  hath  fandified  by 
his  Spirit,  and  fealed  unto  the  day  of  redemption  : 
— It  is  an  inheritance  beftowed  by  God's  abundant 
\ovt ;  and  as  it  comes  from  the  riches  of  the  glory 
of  his  grace,  the  gift  itfclf  muft  be  rich  and  glori- 
ous. Though  we  cannot  comprehend  its  dimen- 
fions,  nor  compute  its  value,  yet  when  we  confider 
the  grace  of  the  Being  who  conveys  it,  the  riches 
ot  the  price  which  bought  it,  and  the  divine  pre- 
paration by  vvhich  the  heirs  are  formed  to  enjoy  it, 
we  muft  conceive  it  to  be  unfpeakably  glorious. — 
Many  important  propenies  of  this  inheritance  the 
fcripture  enumerates  ;  and  finally  fums  up  all  in 
thefe  comprehenfive  words,  "  He  that  overcometh 
fiiall  inherit  ALL  THINGS." 

Laflly  :  The  Apoftle  defires,that  Chrillians  may 
know,  "  what  is  the  exceeding  greatnefs  of  God's 
power  toward  them  that  believe,  according  to  the 
working  of  his  mighty  power,  which  he  wrought; 
in  Chnft,  when  he  railed  him  from  the  dead." 

When  the  ChriRian  contemplates  the  glorious 
inheritance,  which  awaits  him  in  the  he-avenly 
world,  the  joy  which  begins  to  kindle  in  his  foul, 
is  fometimes  damped  by  the  thought  of  that  gloomy 
valley  which  lies  in  the  way.  Death  and  the  grave, 
arc  before  him  ; — the  body  muft  be  dilToived — ' 
muft  moulder  away  under  the  clods  of  the  earth, 
and  be  reduced  to  its  primitive  duft; — andthisfoul 
— this  confcious,  thinking  mind,  whicJi  has  never 
yet  exifted  without  a  body; — Where,  and  what  will 
it  be  ?  It  can  have  little  concepUon  of  a  fcparate, 
■unbodied  ftate  ;    for  this  is  wholly  unexperienced. 


Sevlu.  VIII.3         Chrijlian  Religion,  ^09 

How  dark  the  profpeO;  I But  this  gloomy  fccne 

the  gofpe]  has  enlightened  ; — it  reveals  to  us  a  re- 
furrcdion  of  the  body,  and  a  happy  reunion  of  it 
to  the  foul;  in  which  new  ftate  we  fhall  exift  for 
ever.  To  ftren^then  our  faith  it  refers  us  to  the 
work  of  God's  mighty  power  in  raifmg  Chriftfrom 
the  dead  ;  and,  frorn  this  glorious-  inftance  leads 
us  to  conceive  the  exceeding  greatnefs  of  his  power 
in  railing  from  the  dead  them  who  believe  in  Je- 
fus,  and  in  transforming  thefe  vile  bodies  to  fucli 
a  fpiritual  and  immortal  ftate,  that  they  fhall  be 
forever  capable  of  enjoying  the  heavenly  inherit- 
ance. Of  this  power  the  beiie\'er  has  already  had 
lome  experience  in  the  quickening  of  his  foul, once 
dead  in  trefpaflfes  and  in  (ins,  to  a  holy  and  divine 
Jife. 

If  we  have  been  quickened  with  Chrifl  to  a  fpir- 
itual life,  we  ihall  alfo  be  raifcd  with  him  to  eter- 
nal life,  nnd  be  made  to  fit  with  him  in  heavenly 
places.  If  we  arc  dead  to  this  world,  our  life  is 
hidden  in  another — Iiidden  with  Chrifl  in  God  ; 
and  when  Chrift  fhall  appear  we  alfo  fhall  appear 
with  him  in  glory.  "  If  the  Spirit  of  him.  who 
raifed  up  Jefus  from  the  dead,  dwell  in  us.  he  that 
raifed  up  J^fus,  Ihall  alfo  quicken  our  mortal  bo- 
dies by  his  Spirit  which  dwellcch  in  us.  Therefore 
*'Iet  us  not  walk  after  the  fleih.  but  through  the 
Spirit  mortify  the  deeds  of  the  body,  that  we  may 
live."  If  we  expctl:  to  rife  with  Chrifl/  "  let:  us 
now  feek  the  thincrs  which  are  above,  where  Chrift 
is." — "  Let  us  have  our  converfation  in  heaven, 
from  whence  we  look  for  the  Savior,  the  Lord  Je- 
fus Chrill,  who  fhall  change  our  vile  body,  and 
fafhionit  like  unto  his  own  glorious  body,  accord- 
ing to  that  mighty  working. whereby  he  is  ableever^ 
to  fubdue  all  things  unto  himfelf," 


SERMON     IX. 


EPHESIANS  i.   19 23. 

According  to  the  zuorkmg  of  his  mighty  power  which 
he  wrought  in  Chrijl,  when  he  raifed  him  from  the 
dead,  and  Jet  him  at  his  own  right  hand  in  the  heav- 
enly places.  Jar  above  all  principality  and  power, 
and  might  and  dominion,  and  every  name  that  is 
named,  not  only  in  this  world,  hut  alfo  in  that  which 
is  to  come  ;  and  hath  put  all  things  under  his  feet, 
and  gave  him  to  ie  head  over  all  things  to  the  church, 
which  is  his  body,  the  fulnefs  of  him  that  flleth  all 
in  all. 

IN  the  preceding  words,  Saint  Paul 
prays  for  the  Ephefian  believers,  that,  in  the  ac- 
knowledgment of  the  gofpel  of  Chrift,  they  might 
have  the  fpirit  of  wifdom  to  underftand  the  revel- 
ation given  them  of  the  preaching  of  the  Apoftles  ; 
and  that  their  intelleftual  tyts  might  be  enlighten- 
ed to  know  the  ground  and  the  terms  of  that  hope 
to  which  they  were  called,  the  glorious  riches  of 
that  inheritance  which  was  provided  for  them,  and 
the  exceeding  greatnefs  of  that  power,  which,  by 
raifing  theni  from  the  dead,  fliould  put  them  in 
polfeffion  of  the  heavenly  inheritance.  To  ftrength- 
en  their  faith  in  God's  power  and  promife,  and  to 
aid  their  conceptions  of  the   glory  of   this  inhcri- 


Serm.  IX.]         Chfiftian  Religion.  Ill 

iance  ;  the  Apoftle  refers  them  to  the  refurreftion 
and  exaltation  of  Jefus  Chrifl,  and  to  that  domin- 
ion and  dignity  which  he  now  enjoys,  as  the  re- 
ward of  his  fufferings  in  the  flefh. 

The  feveral  important  fteps  of  Chrifl's  exaltation 
are  contained  in  the  words  now  read  :  Thefe  are 
his  refurre6tion  from  the  dead — his  afcenfion  to, 
and  feffion  at  the  right  hand  of  God — his  advance- 
ment, far  above  all  principality  and  power,  to  fu- 
preme  dominion  over  all  things — and  the  glorious 
end  of  his  domirnon,  even  the  benefit  of  the  church 
which  is  his  body,  the  fulnefs  of  him  who  fiileth 
all  in  all. 

I.  The  firfl  ftep  of  Chrift's  exaltation  was  his 
refurreclion  from  the  dead. 

The  plan  which  the  wifdom  of  God  laid  for  the 
redemption  of  our  fallen  race,  was  "the  death  of 
Jefus  Chrift  ;  who,  though  a  holy  and  divine  per- 
ion,  "  was  made  in  the  likenefs  of  our  fmful  flefli, 
that  by  a  facrifice  for  fin  he  rr;ight  condemn  fm 
in  the  flefli."  But  the  fcheme  of  God's  wifdom 
did  not  end  with  the  death  of  the  Redeemer.  If  he 
had  remained  under  the  power  of  death,  our  hopes 
mufl  have  died  wiih  him.  His  refurredion  was 
neceflary,  that  we  might  have  a  convincing  proof 
of  his  divine  character  and  rnifiion — of  the  truth 
of  his  gofpel — of  God's  acceptance  of  the  facrifice 
oiFered — and  of  the  certainly  of  our  own  refurrec- 
tion  and  future  exifltnce.  God  therefore  took  par- 
ticular care  to  render  this  important  event  certain 
and  indubitable. 

Our  divine  Lord,  during  his  miniftry,  often  fore- 
told his  own  approaching  death  and  the  refurredion 
which  would  Ipeedily  follow.  1  je  pointed  out  the 
exatt  time  of  his  refurreflion,  and  rtfencd  not  on- 
ly his  difciples,  but  the  unbelieving  Jews  to  this 
humanly  improbable  event,  as  the  grand  and  deci- 
sive proof  of  his  heiivecly  authoiity. 


J 13  Duties  of  the  [Serm.  IX* 

Jefus  Chrift  was  crucified  in  the  moft  public 
manner,  and  the  reality  of  his  death  was  made  evi- 
dent beyond  a  poffibility  of  doubt.  He  was  buried 
in  a  new  tomb,  in  whtch  never  man  before  was 
laid  ;  fo  that,  if  any  one  rofe  from  thence,  he  muft 
be  the  perfon.  The  tomb  was  hewn  out  in  a  rock, 
fo  that  there  could  be  no  fecret  conveyance  of  the 
body  from  thence  by  a  fubterraneous  paffage.  To 
prevent  a  clandefline  removal  of  the  body,  w^hich 
the  priefts  and  Pharifees  pretended  to  fear ;  a  ftone 
was  rolled  to  the  mouth  of  the  grave,  a  feal  was 
put  upon  it,  and  a  party  of  foldiers  fet  to  guard  it. 
Notwithftanding  thefe  precautions,  the  tomb  on 
the  third  day  was  found  empty.  The  body  was 
not  there.  That  it  could  not  be  ftolen  away  by  the 
difciples,  was  evident  from  the  precautions  taken 
to  prevent  it,  as  well  as  from  the  circumftances  of 
the  difciples,  who  were  then  difperfed  by  fear.  It 
muft.  therefore,  have  been  raifed  by  a  miracle. 
And  this  the  foldiers  confefied.  Early  on  the  firft 
day  of  the  week,  there  was  an  earthquake  ;  an  an- 
gel defcended  in  a  glorious  form,  and  in  the  pref- 
ence  of  the  guards,  rolled  away  the  ftone,  and  fat 
upon  it.  The  foldiers,  aff^righted  at  the  vifion, 
haftened  into  the  city,  and  reported  to  the  priefts 
what  they  had  feen.  The  priefts,  convinced  of  the 
fa6t,  but  unwilling  it  ftiould  be  believed,  brib- 
ed the  foldiers  to  report  an  inconfiftent  ftory, 
that  the  body  was  ftolen  away  while  they  were  a- 
fleep.  After  his  refurreftion,  he  repeatedly  ap- 
peared to,  and  convcrfcd  with  thofe,  who  having 
intimately  known  him  before,  could  not  be  deceiv- 
ed in  his  perfon  ;  and  they  uniformly  tcfiified  to 
his  refurredion,  and  perfiftcd  in  their  teftimony  to. 
the  death.  *" 

This  miracle  is  an  inconteftible  evidence  of  the 
truth  of  the  chriflian  religion  ;  and  particularly  an 
evidence  of  the  great  do6lrine  of  the  rcfurre6lion  of 


Serm.  IX. j  Chrijiian  Religion.  <ig 

the  body  and  a  future  life,  and  of  the  efficacy  of 
Chrift's  blood  to  expiate  the  guilt  of  our  fins. 

The  Apoftle  fays,  Chrift  was  raifed  from  the 
dead  "  by  the  working  of  God's  mighty  power." 
The  Heathens  "  thought  it  a  thing  incredible,  that 
God  fhould  raife  the  dead."  They  did  not  con- 
ceive it  poflible,  that  a  body  once  dead  (hould  be 
again  reftored  to  life.  But  "they  erred,  not  know- 
ing the  power  of  God."  To  remove  all  doubts 
concerning  the  poflibility  of  a  refurreftion,  God 
has  placed  before  us  this  plain,  fenfible  fact  ;  and 
if  we  believe,  that  Jefus  died  and  rofe  again,  we 
muft  believe,  that  the  fame  mighty  power,  which 
wrought  in  him,  can  alfo  work  in  us  to  raife. us 
from  the  dead.  The  fame  glorious  Savior,  who 
taught  the  doftrine  of  the  refurreftion,  has  given 
a  demonftration  of  it  in  his  own  refurre£lion,  by 
which  he  became  the  firft  fruits  of  them  who  fleep. 

We  are  begotten  to  a  lively  hope  by  the  refur- 
re6lion  of  Chrift  from  the  dead.  Believers  united 
to  him  are  reprefented  as  being  already  raifed  up 
in  him.  To  exprefs  the  certainty  of  the  event  the 
Apoftle  fays,  "  God  hath  quickened  and  raifed  us 
up  with  Chrift." 

II,  The  next  ftep  of  Chrift's  exaltation  is  his  af- 
cenfion  to  heaven  and  feffion  at  God's  right  hand, 
*'  God  hath  fethim  at  his  own  right  hand  in  heav- 
enly places." 

After  Jefus  had  rifen  from  the  grave,  and  ffiew- 
ed  himfelf  alive  to  his  difciples  by  many  infalli- 
ble proofs,  being  feen  of  them  forty  days,  and 
fpeaking  to  them  of  the  things  pertaining  to  the 
kingdom  of  God,  he  repaired  to  Belhany,  where  he 
had  commanded  them  to  aflemble  ;  and  there,  in 
the  prefence  of  more  than  five  hundred  brethren, 
he  vifibly  rofe  into  the  air,  bleffing  them  as  he  de- 
parted from  them,  and  was  received  into  a  cloud  ; 
probably  fuch  a  bright  refplendent  cloud,  as  that; 
v/hich  formerly  refted  on  the  tabernacle,  and  which 


ti4  Dull es  of  the  [[Serm.  IX# 

appeared  on  the  mount  at  the  transfiguration  ;  and 
on  this  cloud  he  afcended  out  of  their  fight  into  the 
glorious  heavens,  where,  it  is  faid  "  he  fat  down  on 
the  right  hand  of  God." 

By  thisphrafe  the  fcriptures  often  exprefs  Chrift's 
ftate  in  the  world  above.  As  God  is  a  Spirit,  ht 
can  have  neiiher  right  hand  nor  left.  Bodily  parts 
are  afcribed  to  him  figuratively,  to  denote  thofe 
qualities,  which  in  us  are  exercifed  by  the  means 
of  fuch  corporeal  members.  As  the  hand  is  the 
chief  inflrument  of  exerting  ftrengrh,  it  is  applied  to 
God  to  fignify  his  mighty  power.  The  I'lght  hand 
is  among  men  the  ufual  place  of  honor  and  refpeft  ; 
and  therefore  denotes,  in  our  text,  fuperior  digni- 
ty. Sitting,  in  the  cafe  before  us,  intends  not  any 
poflure  of  body,  but  the  things  implied  in  that 
pofture.  The  prophet  defcribes  a  ftate  of  peace 
and  fccurity,  by  every  man's  fiUing  under  his  own 
vine.  In  allufion  to  this  ufe  of  the  metaphor, 
Chrift:  is  f,^id  {.o  jit  on  God's  right  hand,  to  fignify 
that  he  has  cealed  from  his  labors  and  fufferings, 
and  entered  into  a  ftate  of  repofe  and  joy.  Sitting 
alfo  denotes  cont:nuavce  in  the  fame  place.  Chrift  is 
therefore  fjid  to  fit  on  God's  right  hand,  to  fignify 
that  the  heavens  have  received  him,  until  the  time 
of  the  rcRirution  or  completion  of  all  things.  It 
farther  imports  authority  and pozvcr  ;  and  is  hence 
applied  to  Chnfl  to  exprefs  his  dominion  over  the 
natural  and  moral  world. 

Chrift  ii  exalted  to  the  right  hand  of  God,  not 
only  as  a  ruh'r,  but  alfo  as  an  irdercejfor.  "  He  has 
entered  into  the  holy  place  to  appear  in  the  pref- 
ence  of  God  for  us."  In  the  character  of  an  advo- 
cate, he  is  dcfcribed  ns  being  on  God's  right  hand 
to  h;:nify  his  ncarnefs  to  God,  and  the  prevalence 
of  liis  inrcrcci'lion.  "  Who  is  he  that  condemn- 
cfh  ?  It  IS  Ch'id  that  died  ;  yea  rather,  that  is  rifen 
again  ;  who  i*;  even  at  the  rif^ht  hand  of  God  ;  who 
alfo  rnak?th  inrcrcfffion  for  us."     But  it  is  obferv- 


Serm.  IX.]  Chrijlian  Religion.  115 

able,  that  the  fcripture,  when  it  fpeaks  of  Chrift  as 
interceding,  or  aHing  in  behalf  of  believers,dcfcribes 
him,  not  2ls  fitting,  but  as  b eing, or  Jlanding  on  God's 
right  handjto  fignify  his  gracious  attention  to  their 
exigences  and  wants.  Paul  fays,  *'  He  is  at  the 
right  hand  of  God,  making  interceflion."  When 
Stephen  called  onjefus  to  receive  his  fpirit,he  faid, 
*'  1  fee  the  heavens  opened,  and  the  Son  of  man 
Jlanding  on  the  right  hand  of  God."  John  fays, 
•'  In  the  midft  of  the  throne  and  of  the  eiders, there 
Jlood  a  Lamb,  as  it  had  been  flain." 

So  wonderfully  the  fcripture  condefcends  to  our 
manner  of  conceiving  and  fpeaking,  that  it  may  en- 
courage our  faith  and  hope.  Sitting  is  a  pofture 
of  dignity  and  repofe  :  Standing  is  a  pofture  of  at- 
tention and  earneftnefs.  Chrift  is  exhibited  to  us 
in  the  latter  attitude,  to  fignify  how  gracioufly  he 
regards  our  neceflities — how  readily  he  affords  us 
help  in  the  time  of  need — how  fervently  he  inter- 
cedes for  us,  when  we  draw  near  to  God  in  his 
name.  And  he  is  faid  to  be  on  God's  right  hand, 
to  fignify  his  power  to  grant  us  whatever  our  wants 
require,  and  his  intereft  with  the  Father  to  obtain 
for  us  anranfwer  to  our  humble  requefts.  When 
faith  beholds  the  divine  Savior,  in  this  powerful 
Hate,  and  in  this  interceding  attitude.  Will  it  not 
encourage  us  to  prayer,  animate  us  to  duty,  fortify 
us  againft  fear,  and  comfort  us  in  death  ?  Let  us 
feek  the  things  which  are  above,  where  Chrift  fit- 
teth  on  the  right  hand  of  God  ;  and  fet  our  affec- 
tions on  things  above,  and  not  on  things  which  are 
on  the  earth  ;  for  our  life  is  hidden  with  Chrift  in 
God. 

in.  The  Apoftle  farther  inftru6ls  us,  that  "God 
has  fet  Jefus  Chrift  in  heavenly  places,  far  above 
all  principality  and  power,  and  might  and  domin- 
ion, and  every  name  that  is  named, not  only  in  this 
world,  but  alfo  in  that  which  is  to  come,  and  hath 
put  all   things  under  his  feet."     In  like  manner  he 


li6  Duties  of  the  [Serm.  IX; 

defcribes  Chrift's  glorified  ftate,in  his  epiftle  to  the 
Philippians.  "  Being  found  in  fafhion,  as  a  man, 
he  humbled  himfeif,  and  became  obedient  unto 
death,  even  the  death  of  the  crofs.  Wherefore  God 
hath  highly  exalted  him,  atid  given  him  a  name 
that  is  above  every  name,  that  at  the  name  of  Jefus 
every  knee  (hould  bow,  of  things  in  heaven,  and 
things  in  earth,  and  things  under  the  earth,  and  ev- 
ery tongUe  illould  coilfefs,  that  he  is  Lord  to  the 
Glory  ot  God  the  Faiher." 

It  is  ihe  dodrine  of  thisApoftle,  thatjefus  Chrift 
is  '■  the  image  of  the  invifible  God,  the  firft  born," 
i.  e.  the  heir,  or  the  Lord,  "of  the  whole  creation; 
for  by  him  all  things  were  created    in   heaven  and 
earth,    whether  they  be  thrones,   or  dominions,   or 
principalities,     or    powers ;     and    he   i^    before  all 
things,  and  by  him  all  things  ccnfilt."     As  the  di- 
vine creator,  he  is  naturally  and  elTeniially  polfefl* 
ed  ot  luprcmc  dominion  overall  creatures.     Wheii 
he  became  flclh  and  dwelt  among  men,  the  Apoftle 
fays,  ••  He  made  himlelf  of  no  reputation  ;  he  took 
on  him  the  form  ot    a  fervant  ;     he  humbled  him- 
fell,    and   was  obedient  to  the  death."     In  reward 
of  this  humiliation  and  obedience,  he  is  highly  ex- 
alted above  all  pi  incipality  and  powcr,and  is  made 
head  over  all  things.     Thou^^i   his   elfential   king- 
dom, is  coeternal  with  himfclf,  yet  there  is  a  medi- 
atorial kingdom,    to  which  he  was  exalted   in  time 
and   ill    conlcqucnce    of   his    mediatorlhip.     This 
kingdom  had  a   beginning,    and   will  have  an  end. 
It  commenced  with  the  covenunt  of   grace  ;  it  waS 
folcmnly  announced  in  its  \\i\\  extent,    at  the  time 
of  his  alcenfion  ;    and  it  will  tciminatc  at  the  final 
judgment,  wlicn   he   will   deliver  it  up  to    the  Fa- 
ther. 

TJic  ApoHIe  defcribrs  this  kingdom,  as  extend- 
ing to  all  cicarures  in  heaven,  on  earth,  and  undet 
the  earth.  All  the  angels  of  C/od  worHiiphim; 
they  are  fL!!v'.■.^   fo   his  authority,  d'VQted  to   hi$ 


Serm.  IX.]  Chrijlidn  Rdigicn,  Hf 

pleafare,  and  employed  in  his  fervice.  The  gov- 
ernment of  the  natural  world  is  in  his  hands  ;  he 
guides  the  wheels  of  Providence ;  he  direfts  and 
overrules -all  events  according  to  the  fcheme  of  th- 
divine  counfel.  He  is  reprefented  in  the  Revelae 
tion,  as  receiving  from  the  right  hand  of  him  who 
fits  on  the  throne,  the  book  which  contains  the  de- 
crees and  purpofes  of  Providence,  and  as  breaking 
the  feals,  and  opening  the  leaves  of  this  book  in 
their  fucceffive  order.  When  he  received  the  book, 
the  whole  conlillory  of  faints  and  angels  fell  down 
before  him,  faying,  "  Thou  art  worthy  to  take  the 
book  and  open  the  feals  thereof,  for  thou  waftflain, 
and  hail  redeemed  us  unto  God  with  thy  blood." 

The  government  of  the  church  is  in  the  hands  of 
Jefus  Chrift.  He  has  inftituted  laws  and  ordin- 
ances in  it,  and  has  appointed  officers  to  adminif- 
ter  them.  He  difpenfes  the  influences  of  the  divine 
Spirit  to  give  power  and  efficacy  to  his  word.  He 
watches  over  his  church  to  defend  it  from  enemies. 
He  will  one  day  enlarge  its  bounds,  and  render  it 
more  glorious,  than  it  has  ever  yet  been,  in  its  ex- 
tent, its  numbers  and  its  purity. 

He  has  dominion  over  devils.  His  fuperiorit^ 
to  them  he  difplayed  on  earth,  by  expelling  them 
with  his  word  from  their  ancient  pofteflions.  They 
fell  as  lightning  from  heaven,  before  the  power  of 
his  name.  "  He  fpoiled  principalities  and  powers, 
and  made  a  fhew  of  them  openly,  triumphing  over 
them  on  the  crofs."  Though  he  has  not  perfeftly 
extmguifllcd  their  influence  among  men,  yet  he  has 
greatly  diminifhed  it  by  the  light  of  his  gofpel  ; — 
and  he  fes  bounds  to  their  power.  He  will  not 
fufiFer^heir  malice  fo  far  to  prevail, as  to  pluck  out 
of  his  hands  any  of  the  fouls  which  believe  in  him; 
much  lefs  to  fubvert  and  deflroy  his  church  :  This 
h^has, built  upon  a  rock,  and  againll  it  the  gates 
of  hell  will  never  prevail.  In  the  Revelation,  Sr, 
John  defcribes  the  conflict  betv/cen  the  kingdom  of 
H 


Ii3  Duties  of  the  [Serm.  Ilf, 

Chrift,  and  the  kingdom  of  Satan,  as  iffuing  in  a 
complete  and  final  vi6lory  of  the  former  over  the 
latter.  "  There  was  war  in  heaven  ;  Michael  and 
his  angels  fought  againft  the  dragon,  and  the  drag- 
on fought  and  his  angels,  and  prevailed  not,  neither 
was  their  place  any  more  found  in  heaven.  And 
the  great  dragon  was  call  out,  that  old  ferpent  call- 
ed the  devil  and  Satan,  which  deceiveth  the  whole 
world,  and  his  angels  were  cafl  out  with  him." 

The  lafl  and  moft  glorious  a6l  of  Chrifl's  fu- 
preme  dominion  is  the  judgment  of  the  world. — ■ 
■*'  God  has  committed  all  judgment  to  the  Son." 
As  Jefus  has  gone  into  heaven  ;  fo,  we  are  told,  he 
uill,  in  fome  unknown  period,  come  down  from 
heaven  in  flaming  fire, attended  with  all  his  mighty 
angels.  He  will  appear  fitting  on  the  throne  of 
his  glory,  and  before  him  all  nations  will  be  gath- 
ered ;  and  every  man  will  be  judged  according  to 
his  works.  They  who  are  found  approved,  will 
be  received  into  that  glorious  kingdom,  into  which 
nothing  can  enter  that  defiles.  But  unbelievers 
and  hypocrites,  the  difobedient  and  abominable 
will  be  caft  into  the  place  of  everlafting  punifii- 
mcnt  prepared  for  the  devil  and  his  angels.  Then 
Avill  thefe  material  heavens  pafs  away,  and  the 
earth  with  its  works  will  be  burnt  up  ;  and  the 
great  Redeemer,  having  finifhed  the  folemh  trial, 
will  return  to  his  exalted  feat  in  the  heavens,  at- 
tended with  his  exulting  train,  who  will  enter  with 
longs  or  joy  and  praifc  into  the  kingdom  prepared 
for  them  Irom  the  foundation  of  the  world.  When 
Chrill  fh.ili  have  put  down  all  rule,  and  principal- 
ity and  power, ihall  have  deftroyed  the  lafh  enemy, 
Ucath,  and  fhall  have  made  the  final  diftribution  of 
rewards  and  puniihtnents  ;  then  fhall  he  deliver  up 
the  kingdom  to  the  Fatlicr,  that  God  may  be  all 
^n  ail. 

In  the  view  and  cxpc£lation  of  iliis  folemn  and 
Cr'-mendous  Icjne,  let  us  now  humbly  fubmit  to  the 


Serm.  IX.]  Chrijlian  Religion.  115* 

government  of  Jiefus  Chrift,  and  thankfully  accept 
the  gracious  propofals  of  his  gofpel.  Let  us  be 
careful  what  manner  of  ptrfons  we  are  in  all  hoh)- 
converfation. — Let  us  judge  ourfelves.that  we  mav' 
not  be  condemned  with  the  world.  This  is  the  di- 
vme  admonition  to  the  children  of  men  :  '•'  Be- 
hold, I  have  fet  my  king  on  my  holy  hill  of  Zion 
— I  will  give  him  the  utiermoli  parts  of  die  earth 
for  his  pofTeffion — He  fhall  rule  them  with  a  rod 
of  iron,  and  break  them  in  pieces  like  a  potters  vef- 
fel.  Be  v/ife  now,  therefore  ;  ferve  ye  the  Lord 
with  fear,  and  rejoice  with  trembling.  Kifs  ye  the 
Son,  left  he  be  angry  and  ye  perifli  from  the  way, 
when  his  wrath  is  kindled  but  a  little.  Bleffed  are 
all  they  that  put  their  truft  in  him." 

IV.  We  proceed  to  confider  the  end  for  which 
Chrifl  exercifes  his  high  and  extenfive  dominion. 
*'  He  is  made  head  over  all  things  for  the  church, 
which  is  his  body,  the  fulnefs  of  him,  who  fiileth 
all  in  all." 

The  church  here,  as  often  elfewhere,  is  called  a 
hody,  to  fignify  the  harmony  and  union,  which 
ought  to  fubfift  among  its  various  parts.  "  The 
body  is  one,  and  hath  many  members,  and  all  the 
members  of  that  one  bodv,  beingr  manv,  are  one 
body,  fo  alfo  is  Chrift  ;"  or  the  Chriftian  church. 
In  this  body,  there  ought  to  be  no  fchifm,  no  rent 
or  divifion  ;  but  all  the  members  fliould  have  the 
fame  care  one  for  another,  as  each  for  itfelf.  This 
thought  the  Apoflle  refumes  in  the  4th  chapter  of 
this  epiftle.  ''  Let  us  endeavor  to  keep  the  unity 
oi  the  Spirit  in  the  bond  of  peace,  for  there  is  one 
body,  and  one  Spirit." 

The  church  is  called  the  body  of  Chrijl,  bcc«ufe 
he  is  its  head  ;  and  all  the  members,  being  united 
to  him,  take  their  diredion,  and  draw  their  fup- 
port  from  him  ;  and  he  exercifes  a  continual  care 
£^nd  concern  for  them.     He  loved  the  church   ar^d 

H2 


12©  Duties  of  the  [Sbrm.  IX. 

gave  himfelf  for  it.  He  loves  it  ftill.  and  feeds  and 
fuflains  it. 

The  church  is  "  the  fulncfs  of  him  who  filleth 
all  in  all."  Jefiis  afcended  on  high,  that  he  might 
receive  gifts  to  beflow  them  on  men.  He  has  giv- 
en his  word  and  ordinances,  ordained  pallors  and 
teachers,  and  fhed  down  divine  and  heavenly  in- 
fluences, '•  for  the  edifying  of  the  church,  until  we 
ail  come,  in  the  unity  of  the  faith  and  of  the  know- 
ledge of  the  Son  of  God,  to  a  perfect  man,  to  the 
mealure  of  the  (iature  of  the  fulnefs  of  Chrift." 

'•  He  afcended  far  above  all"  thefe  vifible  "heav- 
ens, that  he  might  fill  all  things"  with  his  gifts, 
according  to  his  proraife  to  his  difciples,  that  he 
would  fend  them  the  Spirit  to  comfort  and  teach 
them,  and  to  abide  with  them.  As  in  Chrifl  all 
fulnefs  dwells,  fo  believers   are   complete  in    him, 

and  of  his  fulnefs  they  receive  grace  for  grace 

grace  anfwerable  to  their  cafes,  and  equal  to  their 
necefFuics. 

All  his  government  is  managed  in  reference  to 
the  good  of  the  church.  He  has  made  the  world 
by  his  power  ;  but  the  church  he  has  purchafed 
with  his  blood.  He  therefore  has  a  peculiar  con- 
cern for  her,  in  diUindion  from  the  world  ;  and, 
in  lubfrvicnce  to  hrr  int^reft,  he  diretls  all  the  af- 
faiis  of  his  general  dominion.  He  has  promifed, 
that  ]ic  will  finally  make  her  viflorious  over  all 
her  enemies  ;  and  we  may  be  affurcd,  that  all  the 
revolutions  of  kingdoms,  and  all  the  difpenfations 
oi  Providence  will,  under  his  dirctlion,  conduce  to 
the  lulfilnient  of  this  promile. 

The  church  is  inditiKed  to  train  up  rational  be- 
ings in  knowledge  .ind  holincfs,  that  they  mav  bc- 
coiiic  mete  for  cvcrlafling  felicity  in  the  future 
woild,  Ths  mud.  thvn,  be  the  moft  important 
branch  of  Chrill's  govtrnn.ent;  and  to  this  all  the 
other  par.'s  mufl  be  fubferviuit.  If  the  happincfs 
cf  men  in  another  fiate,    is    of  mere   value  than  all 


SeRM.  IX.]  Chrijtian  Religion.  12 1 

temporal  glory  and  riches;  if  that  happinefs  de^ 
pends  on  moral  qualifications  ;  and  if  to  form  men 
to  thcfe  qualifications  is  the  great  purpofe  for  which 
the  church  was  inftituted  and  endowed  ;  then  it 
cannot  be  doubted,  but  that  the  Redeemer  contin- 
ually exercifes  his  fupreme  dominion  in  reference 
to  her  edification  and  fafety. 

This  thought  fliould  give  us    much   confolation 
in  the  darkcft  periods  of  the  church. 

There  are  times,  when  from  the  approach  of  ex- 
ternal dangers, or  from  the  increafe  of  internal  cor- 
ruptions, her  ftate  appears  critical  and  tending  to 
ruin.  But  Chrift  will  not  forget  his  promife  ;  "  I 
the  Lord  do  keep  her,  and  left  any  hurt  her,  I  will 
keep  her  night  and  day."  He  may  vifit  her  tranf- 
greffions  with  a  rod  ;  but  his  loving  kindnefs  he 
will  not  take  from  her,  nor  fufFer  his  faith fulnefs 
to  fail.  He  knows  how  to  overrule  the  mod  threat- 
ening appearances  for  the  advancement  of  her  pu- 
rity, and  the  eftablifhment  of  her  fafety.  The  time 
is  coming,  when  fhe  will  arife  and  Ihine,  and  her 
glory  will  fpread  through  the  earth  :  And  thofe 
circumftances, which  in  human  view  look  moft  un- 
favorable, may,  under  the  di  region  of  divine  wif- 
dom,  contribute  to  the  introdu6lion  of  fuch  a  hap^ 
py  period. 

We  fee  how  criminal  and  dangerous  it  is  to  op-, 
poTe  the  intereft  of  the  church. 

As  the  church  is  Chrift 's  body,  which  he  nour- 
iflics  and  defends,  and  for  which  he  is  made  head 
over  all  things,  they  who  perfecute  this,'  wound 
him  in  a  moft  tender  part  : — They  who  caufc  di- 
vilions  in  this,  make  a  fchifm  or  rent  in  his  body  : 
— They  who  form  parties  in  oppofition  to  each 
other,  and  ftill  call  themfelves  members  of  Chrift, 
treat  the  one  Savior,  as  if  he  were  divided  into  a: 
many  parts,  as  there  are  feels  which  alTume  hi.^; 
name  :  They  who, by  corrupt  do6lrines  and  exam- 
ples, draw  tender  minds'away  from  the  truth  as  it. 
H  ?         ' 


ii:4  Duties  of  the,  (dc.  [Serm.  IX. 

is  in  Jefus,  and  throw  fhimbling  blocks  before  the 
jamc  and  the  vve  ik,  are  deflroying  tho!>  for  whom 
Chrifl  died;  and  by  thus  finning  againft  the  breth- 
ren, they  fin  againft  Chrifl  :  They  who  call  Chiift 
their  Lot  d,  and  yet  ferre  divers  lufts  and  pleafurcs, 
are  enemies  to  his  crofs,  and  their  end  will  be  def- 
tru6lion. 

If  the  church  is  Chrift's  body,  let  us  honor  it ; 
fludy  to  prrferve  unity  in  it  ;  labor  for  its  edifica- 
tion and  comfort;  and,  as  fellow  members  of  the 
lame  body,  exercife  for  each  other  the  fame  care  as 
for  ourfelves. 

How  fafe  and  happy  are  they,  who  are  the  true 
members  of  Chrift's  body,  being  vitally  united  to 
him  by  faith  !  They  are  of  that  feleft  and  diftin- 
guifhed  number,  for  whom  he  is  made  head  over 
all  things,  and  to  whom  all  things  under  bis  diregr 
tion,  are  working  for  good. 

If  Chiiil  is  the  head  of  the  body,  and  filleth  all 
in  all,  let  us  daih'  look  to  him  for  counfel, comfort 
and  lupport;  and, in  the  continual  exercife  of  faith, 
derive  from  him  all  needed  fupplies  of  grace. 

If  we  profefs  to  be  members  of  his  body,  let  us 
move  under  his  influence  and  in  compliance  with, 
his  direftioti-s.  Let  us  honor  and  reverence  our 
head,  and  never  prcfLimptuouny  lift  up  ourfelves 
againft  it.  And  God  giant, that,  fpeaking  the  truth 
in  love,  ue  miy  grow  up  in  all  things  into  Chrifl 
our  head,  and  niav  make  increafe,  as  his  body,  i% 
the  edifying  of  ourfelves  in  love. 


SERMON    X. 


EPHESIANS  il.  1,  2,  3. 

And  you  hath  he  quukened,  who  were  dead  in  trefpajf- 
is  and  fins  ;  wherein  in  time  pajl,  ye  walked  accord^ 
ing  to  the  Qourfe  of  this  world,  according  to  the  prince. 
of  the  power  of  the  air,  the  fpirit  that  now  worketh 
m  the  children  of  difbedience  j  among  whom  alfo 
we  all  had  our  convcrfation  in  times  pa/i,  in  the  lujls 
of  theftfi,  fulfilling  the  defires  of  the  frfh  and  of 
the  mind  ;  and  were  by  nature  the  children  ofvjrath 
even  as  others, 

IF  yoii  will  carefully  attend  to  this 
epiflle  yoii  will  find  that  the  thoughts  expreffed  ia 
it  are  clofely  connefted,  and  one  thought  leads  to 
aliother  through  the  whole.  Paul,  both  in  his 
preaching  and  writing,  was  an  accurate  reafoner^ 
not  an  incoherent  declaimer.  The  thoughts  in  the 
text,  and  the  w*ords  followinf^,  arife  out  of  thofe 
which  immediately  precede.  He  had  jiift  defcribcd 
the  glorious  refurreftion,  exaltation  and  dominiori 
of  Jcfus  Chrift,  which,  he  tells  the  Ephefian  be- 
lievers, were  pledges  and  earnefis  cf  their  final 
glorification  in  heaven.  "Now,"  fays  he,  V  as 
God  has  raifed  up  Chrift  your  head,  and  fet  him 
at  his  own  right  hand  ;  fo  he  has  quickened  you, 
\*:ho  unce  were  dead  in  your  fins,  and  raifed  yo* 
H4 


124  Duties  of  the  [Serm.  X. 

up  with  Chrlft,  and  made  you  fit  together  in  heav- 
enly places  in  him.  That  the  glorious  hope,  the 
bleffed  inheritance,  and  the  happy  refurre6lion,  of 
which  I  havefpoken,  will  be  your  portion,  you  may 
learn  from  that,  which  Godhasalready  done  for  you. 
He  has  quickened  you  who  were  dead  in  your  fms; 
he  has  made  you  mete  to  be  partakers  of  the  in- 
heritance of  the  faints  ;  he  has  raifed  up  your  head, 
Chiift  Jefus,  and  has  placed  him,  and  in  him  has 
placed  your  nature  already  in  heaven.  And  if  the 
head  is  raifed,  the  members  will  follow.  If  you 
believe  that  Jcfus  is  rifen,  you  mufl  believe,  that 
them  who  fleep  in  Jefus, God  will  bring  with  him; 
for  he  is  the  firll  fruits  of  them  who  fleep,  and  be- 
caufe  lie  lives,  they  will  live  alfo."" 

That  the  Ephefians  might  have  the  more  admir- 
ing fentiments  of  the  power  and  grace  of  God  in 
quickening  them  to  a  fpiritual  life,  and  raifing 
them  to  a  hope  of  the  heavenly  inheritance,  he 
leads  them  to  the  contemplation  of  that  difmal 
ftate  of  corruption  and  guilt,  in  which  the  gofpel 
found  them.  A  defcription  of  that  flate  is  con- 
tained in  the  words  which  I  have  read.  The  fev- 
cral  expreflions,  by  which  he  defcribes  their  paft 
condition,  1  (hall  now  explain  and  illuftrate.  And 
let  us  remember  that  the  defcription  is  applicable, 
to  other  fmners,  as  well  as  to  thofc  ancient  Gen- 
tiles. This  general  application  the  Apoftle  teaches 
us  to  make. 

I.  lie  cxpreffes  their  flate  in  more  general  terms. 
•*  They  were  dead  in  trcfpalles  and  fins."  What 
is  here  faid  of  thrm,  is  elfewherc  faid  of  all  under 
the  power  of  fm  :  '♦  They  are  dead,  while  they 
live."  Hence  converfion  is  called  *'a  rihngfrom 
the  dead;"  and  "a  paffing  from  death  to  life." 
Thefe  exprelTjons,  however,  being  figurative,  mufl 
be  underflood  Vvith  proper  qualifications. 

binncrs  poffcfs  the  natural  faculties  of  men ;  and 
•n  their  worldly    affairs  they    often    cxercife    fuch 


Serw.  X.]  Ohrijlian  Religion.  12§ 

prudence  and  a£livity,  that  our  Savior  once  olr.. 
ferved,  "  the  children  of  this  world  are,  in  their 
generation,  wifer  than  the  children  of  light."  Their 
deadnefs  confiftsj  not  ia  the  want,  but  in  the  per- 
verfion  of  the  intelledlual  powers  :  And  their  re- 
covery confifts  not  in  the  creation  of  new  facul- 
ties, but  in  the  holy  dire6lion  of  the  faculties  which 
they  have.  They  are,  then,  to  be  addrefl'ed  as  ra- 
tional beings  ;  truth  is  to  be  placed  before  them  ; 
arguments  are  to  be  propofed  to  them  ;  the  terrors 
of  the  law  are  to  be  applied  for  their  awakening  ; 
and  the  invitations  of  the  gofpel  are  to  be  urged 
for  their  encouragement.  "  Come,  and  let  us  rca^ 
Jon  together,"  fays  the  Almighty  to  a  wicked  and 
degenerate  people.  "  Paul,"  in  the  prefence  of 
Felix,  ''  reafoned  of  righteoufnefs,  temperance  and  a 
future  judgment."  His  defign  in  his  preaching 
was  "  to  open  men's  eyes,  and  turn  them  from 
darknefs  to  light,  and  from  the  power  of  Satan  un- 
to God." 

We  are  not  from  this  defcription   to   infer  that, 
finners,  in  a  flate  of  unregeneracy,  are  on   account 
of  their  deadnefs  excufcable  for  continuing  in  that 
Hate  ;  for    as  the  flate  itfelf   is  criminal,   continu- 
ance in  it,  is  continued  and  incrcafmg  criminality. 

Nor  are  we  from  the  ufe  of  fuch  metaphors  (o 
conclude,  that  fmners  under  the  gofpel  can  do 
nothing  to  their  converfion,  more  than  the  dead  to 
their  refurre6lion  ;  and  that  therefore  it  is  im- 
proper and  abfurd  to  exhort  them  to  repentance  ; 
for  with  fuch  exhortations  the  fcripture  every  where 
abounds. 

It  is  after  alked,  whether  the  unregenerate  can  do 
any  thing  of  themfelves,  which  has  a  tendency  to 
their  converfion  ?  But  the  anfwer  is,  They  who  en- 
joy the  gofpel  are  not  left  to  themfelves.  If  you 
luppofe  a  man  under  the  power  of  vicious  incli- 
nations, and  at  the  fame  time  deftitrte  of  all  means 
of  religious  knowledge,  and  without  any  influence 


ia6  Duties  of  the  [Serm.  Xj 

from  the  fpirit  cf  God,  you  ihen  have  the  idea  of 
a  Tinner  propeily  left  to  himfelf.     But    this  is  not 
your  ciTe.     You  have  the   gofpel    in  your  hands  ; 
and  it  is  daily  proclaimed  \n  yoiir  hearing.    There 
is  an  agency  ol  the  divine  Spirit  attending  it  ;  and 
you  have  been,  and,  we  hope,  ftill  are  in  fome  de- 
gree the  fubjeds  of  this    agency.     With  thefe  ad- 
vantages, there  is  lomeihing  which  you  may    do. 
Confound  no;  3  our  cafe  with  that  of   uninftruCled 
Heathens  ;  for  God  has   made  your  cafe  different 
from  theirs.     In  refpeft  of  theavyakening  and  con-, 
vincing  motif-ns  of  the  Spirit,  as  well  as  in   regard 
cf  external  means,  God  has  been   beforehand  with 
you.  Me  has  granted  them  before  you  fought  them, 
lie  has  knocked  at    your  door,   before  you  invited 
him  to  come  in.     He   ilill  flretches   out    his  hand 
to  the  dilobedient  and  gainfaying.     When  the  gof- 
pel is  called  a    minilhation  of    the  Spirit,  and  the 
Spirit  is  laid  to  be  miniflcred   to   men  in  the  hear- 
ing of  faith — when  Chrift    is  faid  to  {land  at  their 
^oor  and  knock,    that  ihey   may   hear  and  open  to 
him — when  '.he   Spirit  is   faid   to  flrive  with   the 
wicked — when  God  promifes  rhat  he  will  pour  out, 
his  fpirit  on  the  ofFr.pring  of  his  people — when  fin- 
ners  are  reproved  for  having  always  refilled  theHo- 
\y  Ghoft  ;  and  when  they  who   oppofe  the  gofpel, 
arc  faid   to  do  dcfpite    to  the  fpirit  of  grace  ;  it  is; 
])lainly  fuppofed  and  implied  that  there  is  an  opera - 
lion  of  the  Spirit,  which  attends  the  publication  of 
the  gofpel,  and  which   is   commonly    a'forded  to 
them  who  hear  the    word  of    falvation  ;   and  that, 
in  confequcnce  ol  this,  they  aie  capable  ol  inch  an' 
iittcndancc  on  thti    inflituted  means  of  religion,  as 
mav  hopeltilly  ilfue  in  (heir  leal  converficn. 

It  is  fjuuiinics  afkcd,  whether  any  ti.ing  done 
b^'  an  unre^re-ncrale  perfewi  can  be  acceptable  to 
God  ?  The  .inlucr  depends  on  the  meaning  of  the' 
word  accfptr.hlc.  It  hereby  is  intended  that  which 
inti'.lcs  to  a  lumrc  reward,  the  anlwcr  muH  certain^ 


SfiRM.  X.]  Chrijlian  Religion.  la/ 

ly  be  in  the  negative.  3ut  if  by  this  is  meant  that 
which,  by  the  gracious  appointment  of  God,  may 
be  ufeful  in  order  to  obtain  tJie  renewing  influences 
of  the  divine  Spirit  ;  doubdefs,  in  this  fenfe,  fome- 
thing  may  be  done  which  is  acceptable. 

But  is  not  every  thing,  done  by  the  unregener- 
ate,  wholly  finful  and  abominable  in  the  fight  of 
God  ?  In  anfwer  to  this  inquiry,  let  it  be  obferv- 
ed,  that  the  unregenerate  have  the  natural  princi- 
ples of  hope  and  fear — thefe  principles  in  awaken- 
ed finners,  are  put  in  motion  by  the  application  of 
the  divine  word  and  the  operations  of  the  holy 
Spirit.  Now  thofe  prayers  for  mercy,  thofe  watch- 
ings  againll  fin,  thofe  reformations  of  life,  and  that 
attendance  on  means,  to  which  fmners  are  excited 
by  the  influence  of  the  word  and  fpirit  of  God, 
cannot  be  called  luholly  finful,  or  pcrfcHly  abomin- 
able in  his  fight.  God  does  not  abominate  the 
work  of  his  own  Spirit. 

There  is  certainly,  then,  more  hope  of  their  ob- 
taining falvation  in  the  ufe,  than  in  the  negleft  of 
appointed  means.  Hence  they  are  called  upon 
to  "  awake  and  arife  from  the  dead" — "  to  repent 
and  turn  to  God" — '•'  to  make  them  a  new  heart, 
and  a  new  fpirit. 

Farther  :  From  the  metaphor  ufed  in  the  text 
we  are  not  to  conclude,  that  all  finners  are  alike  ; 
for  though  all  are  in  a  fenfc  dead,  )'Ct  fome  one, 
under  a  greater  death  than  others.  The  metaphor 
is  ufually  in  fcripture  applied  to  finners  of  the 
mod  vicious  chara6ler.  When  we  fpeak  of  hu- 
man nature,  as  totally  depraved,  we  mean  only  a 
total  deftitution  of  real  holinefs  ;  not  the  higheft 
podible  degree  of  vitiofity.  Native  depravity  may 
doub'lefs  be  increafed  by  poffitive  habits.  In  or- 
der to  denominate  one  a  finner,  it  is  not  necelfary, 
that  he  fhould  be  as  bad  as  poffible.  We  are  noc 
to  conclude  ourfelves  holy  and  regenerate  merely 
becauic  we   cannot  find    every  vicious   difpofitioa 


128  Duties  of  the  P&rm.  X« 

operating^  in  us  to  the  greateft  imaginable  degree. 
Though  natural  death  does  not,  yet  fpiritual  death 
docs,  admit  of  degrees.  Evil  men  wax  worfe  and 
worfe  ;  add  fm  to  fin,  and  treafure  up  wrath  againll 
the  day  of  wrath. 

But  though  we  may  not  overftfain  this  metaphor, 
yet  thereis  an  undoubted  propriety  in  the  application, 
which  the  Apofllc  makes  of  it.  The  moral  ftate  of 
wicked  men  muchrefembles  a  ftate  of  natural  death. 

They  may  be  faid  to  be  dead,  in  rerpe6l  of  their 
flvpidity.  We  read  offome,  who  are  paft  feeling — 
whofe  confcience  is  feared — who  have  ^yts  which 
fee  not,  and  ears  which  hear  not,  anda  heart  which 
is  waxed  grofs.  This  is  in  a  high  degree,  the  cafe 
of  fome  fmners,  and  more  or  lefs  the  cafe  of  all, 
until  they  are  awakened  by  the  grace  of  God. 
Look  around  ;  how  eafy  and  fecure  do  multitudes 
appear!  how  unafFefted  with  the  moft  important 
concerns  !  how  unmoved  at  the  moft  awful  threat- 
cnings  !  how  indifferent  about  the  confequerijces 
of  their  fins  !  Their  hearts  are  hke  a  moitified 
limb,  which  feels  no  pain  under  the  fcarifying  knife. 

They  are  roprefen(ed  as  \va.nting  fpiritual  fenfes — » 
they  favor  the  things  of  the  world  ;  not  the  things 
which  are  of  Cod.  They,  indeed,  love  the  efFe£ls 
of  God's  goodnefs  to  them  ;  but  they  delight  not 
in  his  charafter,  as  a  holy,  juft  and  faithful  Being. 
They  defirc  heaven,  under  the  general  notion  of  a 
very  h^ppy  place;  but  defirc  not  that  which  makes 
heaven  a  li  )])pv  place,  the  picfcnce  of  the  holy  God, 
the  locicty  ot  holy  beings,  and  employment  in  ho- 
ly ferviccs.  '1  hey  have  not  a  proper  rclifti  for 
God's  worfliip,  ordinances  and  word.  They  may, 
indeed,  be  plcafed  with  them  in  fome  refpe6ls. 
We  read  of  a  wicked  people,  who  took  delight  in 
approaching  10  (rod,  and  to  whom  God's  word  was 
as  a  lovely  fong  of  one  that  had  a  pleafant  voice, 
and  could  pla\'  well  on  an  inflrument.  They  may 
feci  a  11-Uural  picafuie  in  certain  mechanical  em®- 


Serm.  X.]  Chriftian  Religion,  tig 

tions  of  the  paflions  excited  by  objecls  prefented.to 
the  fight,  or  by  founds  which  ftrike  the  ear  ;  as 
the  artificial  tears  from  the  image  of  the  Virgin 
Mary  will  melt  down  an  afl'embly  of  CathoHcs  ; 
or  as  a  concert  of  mufical  inftruments  will  rapture 
the  hearers  :  But  they  rehfh  not  the  word  and  or- 
dinances of  God,  confidered  as  means  of  holinefs, 
and  as  defigned  to  convince  them  of  their  fins,  and 
bring  them  to  repentance.  They  long  not  for  the 
pure  milk  of  divine  ordinances,  as  the  means  of 
fpiritual  nutrition  and  increafc.  If  the  word  dif- 
penfed  comes  home  to  their  confcience,  they  ar'C 
offended.  They  lofe  the  mufic  of  the  pleafant  fong, 
and  talk  againll  it  by  the  walls,  and  in  the  doors 
of  their  houfes. 

They  refemble  the  dead  in  the  want  of  vital 
xvarmih.  If  they  have  any  fervor  in  religion,  it  is 
about  the  forms  and  externals  of  it,  or  about  fome 
favorite  fentiments,  which  they  find  well  adapted 
to  foothe  their  confciences  ;  not  about  thofe  things 
in  which  the  power  of  religion  confifts.  Here  they 
are  formal  and  indifferent. 

The  motions  of  their  fouls  are  not  toward  heav- 
en, but  toward  earth.  They  mind  the  things  of 
the  flefh  ;  not  the  things  of  the  fpirit. 

As  death  deforms  the  body  ;  fo  fin  deRroys  the 
beauty  of  the  foul.  It  darkens  the  reafon,  per- 
verts the  judgment,  and  diforders  the  affedions. 
Thus  to  be  carnally  minded  is  death. 

Sinners  may  be  denominated  dead,  as  they  arc 
worthy  of,  and  expofed  to  eternal  punifliment. 
This  is  in  fcripture  often  called  death,  becaufe  it 
is  the  feparation  of  the  foul  from  God  and  heaven, 
from  happinefs  and  hope— from  all  good,  and  unto 
all  evil.  This  is  a  death,  which  awaits  the  impen- 
itent. **  He  who  believeth  not  is  condemned  al- 
ready— the  wrath  of  God  abideth  on  him." — 
There  is  no  deliverance,  but  by  faith  in  JefusChrifl. 
The  opportunity  for  this  deliverance  is    lliort  and 


igo  Suites  of  the  J^Serm.  X, 

precarious.  Hence  the  impenitent  may  be  called 
dead  men,  in  regard  of  their  daily  expofednefs  to 
cverlafting  death.     I  proceed  to  obferve, 

II.  The  ApoRle  defcribes  thefe  finners  of  the 
Gentiles,  as  having  "  walked  according  to  the 
courfe  of  this  world."  They,  like  dead  carcafles, 
fwam  down  the  ftream  of  common  cuftom,  and 
were  carried  away  with  the  general  current  of  vice 
and  corruption. 

There  is  in  ungodly  men  a  general  difpofition 
to  follow  the  way  of  the  world.  Hence  thefe 
cautions  and  exhortations  to  profefling  Chriftians ; 
*'  Be  not  conformed  to  this  world  ;  but  be  ye  tranf- 
formed  by  the  renewing  of  )'0ur  mind." — "  Walk 
not  as  other  Gentiles  walk,  in  the  vanity  of  their 
mind  ;  but  put  off  the  old  man,  and  put  on  the 
new  man." — "  Keep  yourfelves  from  this  unto- 
ward generation." — '-Be  blamclefs  and  harmiefs, 
in  the  midft  of  a  crooked  and  pervcrfe  nation." 

Mofl  men  have  a  general  idea,  that  there  is  fuch 
a  thmg  as  religion,  and  that  it  is  a  matter  of  fome 
importance  to  the  human  race.  So  obvious  is  this 
fcntiment,  that  few  can  wholly  fupprefs  it,  or  rea- 
fon  themfelvcs  out  of  it.  But  what  religion  is, and 
wherein  it  con  fills,  there  aic  many  who  feldom  in- 
quire ;  and  perhaps  never  examine  with  any  de- 
gree of  attention.  The  opinions,  which  are  mofl 
prevalent,  they  implicitly  adopt;  and  join  them- 
felvcs to  this  or  th.it  proicfTion,  or  to  none  at  all, 
bccaufc  others  around  them  do  fo.  Many,  no 
doubt,  believe  chriflianity  in  the  fame  implicit 
manner,  in  which  the  Kphefians  worlhippcd  Diana 
— "the  great  goddels.whom  all  Afia  and  the  world 
worfhippcd."  They  are  of  this,  or  that  denomin- 
ation, rather  than  another,  not  bccaufe  their  own 
mquiry  decides  m  its  favor,  but  only  becaufe  the 
WAy  of  the  world  gives  it  the  preference,  Such 
implicit  believers,  having  no  fixed  principles  of 
their  own,  arc  eahly  carried  about   by  every  nevr 


Si&M.  X.]]  Chrijllan  Religion.  131 

wind  of  do6lnne  that  fprings  up.  Such  opinions 
as  flatter  their  ungodly  lufls,  or  pacify  their  guilty 
confciences,  they  warmly  embrace.  That  fcheme 
of  doftrine,  which  will  make  converts  without  ex- 
ailing  reformation,  and  will  give  affurance  without 
putting  them  to  much  labor,  they  highly  approve. 
The  path  which  will  lead  men  to  heaven  with  lit- 
tle felfdenial,  rhey  readily  purfue. 

There  are  many,  who  blindly  follow  the  exam- 
ples of  the  world.  Whether  fuch  a  praftice  is 
right  or  wrong,  they  take  little  pains  to  examine. 
It  is  enough,  that  they  fee  many  who  adopt  it.  If 
their  confcience  condemns  it,  flill  they  will  rather 
retain  it,  than  diflent  from  the  fafhionable  world. 
They  have  not  fortitude  to  withftand  the  ridicule  of 
profane  wits.  They  had  rather  incur  the  cenfure 
of  their  own  mind^,  and  the  difpleafure  of  their 
God,  than  fland  diftinguifhed  by  a  fmgularity  in 
virtue.  It  is  a  noble  refolution,  which,  in  times 
of  general  corruption,  will  fay,  "  Depart  from  me, 
ye  evil  doers,  for  I  will  keep  the  commandments 
of  my  God." — "  If  it  feem  evil  to  you  to  ferve  the 
Lord,  choofe  ye,  this  day,  v/hom  ye  will  ferve  : — 
But,  as  for  me,  1  will  ferve  the  Lord." 

in.  The  Apoftle  rcprefents  thefc  Ephcfians,  in 
their  Heathen  Hate,  as  walking  "  according  to  the 
prince  of  the  power  of  the  air,  the  Spirit  that  now 
worketh  in  the  children  of  difobcdience," 

The  fcripture  teaches  us,  that  God,  before  he 
made  man,  created  a  (uperior  order  of  intelligen- 
ces, whom  he  placed  in  a  ftate  of  probation  ;  and 
that,  of  this  order  a  vafl  number,  revolting  from 
his  government,  were  thrull  out  of  heaven,  their 
ancient  habitation  ;  and  are  now  referved  in  chains, 
under  darknefs,  to  the  judgment  of  the  great  day, 
when  they  will  receive  the  full  meafure  of  thepun- 
ifhment  due  to  their  rebellion,  being  caft  into  the 
place  prepared  for  that  purpofe.  The  opinion  of 
Jev/s  and  Heathens,    that  evil  fpiriis  inhabited  the 


J 22  Duties  of  ti'ie  {[Serm.  X, 

lower  regions  of  our  atmofphere,fcems  to  be  favor- 
ed by  the  Apoftle,  who  calls  the  devil  "  the  prince 
of  the  power  of  the  air" — and  evil  fpirits  ''  the  ru- 
lers of  the  darknefs  of  this  world."  And  by  our 
Savior,  who  calls  them   "  the  power  of  darknefs." 

Thefe  evil  fpirits  are  faid  "  to  work  in  the  chil- 
dren of  difobedience" — "to  enter  into  them" — "fill 
their  hearts" — "  lead  them  captive  at  their  will." 
And  the  wickednefs  which  prevails  in  the  world  is 
afcribed  to  them,  in  fuch  terms  as  import,that  they 
have  much  influence  in  it.?  exiftence  and  continu- 
ance. Wicked  men  are  faid  to  be  *'  of  the  devil." 
They  are  called  "  his  children."  The  promoters 
of  error  and  vice  are  denominated  "  the  minifters 
of  Satan."  And  the  place  where  wickednefs  and 
corruption  abound  is  marked  as    "  Satan's  feat." 

Thefe  fpirirs  ofren  tempt  the  godly  ;  but  in  the 
children  of  difobedience  they  are  faid  to  enter,  to 
dwell,  {o  work,  to  exercife  an  energy,  an  inwrought 
power;  for  thefe  yield  thcmfelves  to  their  influ- 
ence. 

The  number  of  evil  Spirits  is  very  great ;  but 
there  is  one  diilinguifhed  from  the  reft,  and  called 
the  devil,  Satan,  the  prince  of  devils,  the  prince  of 
the  power  of  the  air.  The  others  are  called  hisan- 
geJs  and  miniflers. 

Thefe  Ephefians,  before  the  gofpel  came  among 
them,  "walked  according  to  the  prince  of  dark- 
nefs." They  doubtlefs,  like  other  Heathens,  not 
only  obeyed  his  fuggeflions  and  did  his  works,  but 
paid  worfhip  and  did  facrifice  at  his  altar.  The 
Heathen  world  is  reprefented  as  the  kingdom  of 
Satan  ;  and.  on  account  of  the  influence  which  he 
had  in  it,  and  the  honiacre  which  he  received  from 
it,  he  is  called  the  god  of  it.  That  direction  of  the 
ApuRle,  concerning  an  excommunicated  perfon> 
"  that  he  (hould  be  delivered  unto  Satan,"  proba- 
bly intends,  th;it  he  fhould  be  call  out  of  Chrifl's 
churcli  into  the  world,   which   is    the  kingdom  o^ 


§ERM,  X.3  Chrijiian  Rdigion*  .f^3 

Satan  ;  or  fhould  be  confidered  as  a  Heathen,  one 
who  had  revolted  from  Chrift,  and  joined  himfclf 
again  to  the  kingdom  of  darknefs. 

The  influence  of  Satan,  though   greatly  dimin« 
ifhed  where  the  gofpel  comes,  yet  is  not  wholly  ex- 
tinguifhed.     He  ftill  works   in   the   ungodly  ;  and 
even  the  faints  he  defires  to  have,    that  he  may  fift 
them  as  wheat — may  agitate  and   vex    them   with 
his  temptations.     In  what  manner  he  works  in  the 
ininds  of  men,  it  is  difficult  for  us  to  fay  ;  but  the 
medium  of  his  accefs  feems  to  be  their  paffions  and 
luftsjwhich  he  inflames  byfuggefting  evil, thoughts,, 
or  by  painting  images  on  the  fancy,  ^  It  was  by  the 
avarice  of  Judas,    and   of  Ananias,  that  he  entered 
into  them  and  filled  their  hearts.     They  who  have 
pleafure  in  unrighteoufnefsjare  the  perfons  to  whom 
he  comes  with  all  deceivablenefs  of  unrighteoulncfs, 
and  in    whom  he   works  ftrong  delufions.     They 
^^rho, departing  from  tiae  light  way,  give  heed  to  fc- 
ducing  fpirits — they  who,    laying   afide   the  plain 
inftruftions  of  fcripture.  yield  themfelves  up  to  the 
power  of  a  heated  imagination,  and  to  the  condu6i 
of  deceitful  workers,    are  the  perfons  io  whom  Sa- 
tan transforms  himfelf  into  an  angel  of  light.  That 
we  may  fecure  ourfelves,    then,  from  his  lubtil  in- 
fluence, we  mufl  mortify  our   lufts,    rule  our  paf- 
fions, reftrain  the  wild  iallies  of  fancy,  and  follow 
the  plain  di6lates  of  divine  revelation.     Our  moth- 
er Eve  was  not  drawn  into  difobedience,  until  flie 
began  to  liftento  the  devil's  perverfe  interpretation 
of  God's  command,  and  to  imagine  there  might  be 
in  it  fome  hidden  fenfe,   which    her   own  fagacity 
had  not   difcovered.     The  Apoftle   exprelFes    his 
concern  for  the  Corinthians,    *'  lefl;,  as  the  ferpent 
beguiled  Eve  through  his  fubtilty,    fo  their  minds 
fhould  be  corrupted  from  the  fimolicity  that  is   in 
Chrift." 

IV.  The  Apoftle  fays,    *' We  all,   in  time  paft,' 

had  our  converfation  among  the  children  of  difo-'' 
t 


134  Duties  of  the  [Serm.  X. 

bedience,  in  the  lulls  of  the  flefh,  fulfilling  the  de- 
fires  of  the  fllefh  and  of  the  mind." 

The  wickednefs  of  finners  confifts,  not  merely  in 
their  evil  works,  but  efpecially  in  the  corrupt  dif- 
pofitions  which  prompt  them  to  thofe  works. 
Thefe  difpofitions  are  of  two  forts  ;  "  the  lujls  of 
the  Jlejh  ;  and  the  defires  of  the  Jl(Jh  and  of  the 
mind  ;"  or  of  the  ficjhly  mind — the  mind  funk  into 
a  lenfual  frame,  and  devoted  to  carnal  interefts. 

The  luRs  of  ihQjleJh,  properly  fo  called,  are  the 
vices  of  fenfuality,  which  have  their  origin  imme- 
diately from  the  flefh  ;  fuch  as  intemperance,  un- 
cleannefs,  debauchery  and  excefs  of  riot.  The  de- 
fires  of  the  flefhly  mind  are  the  lufls  which  arife 
from  the  corruption  of  the  mind  in  its  connexion 
witli  fleih  ;  fuch  as  pride,  malice,  envy,  wrath,  ha- 
tred, ambition  and  covetoufnefs.  Thefe  two  forts 
of  fins  the,  Apollle  diftinguifhcsin  his  epiftle  to  Ti- 
tus. "  We  once  ferved  divers  lulls  and  pleafures 
— and  we  lived  in  malice  and  envy,  hateful,  and 
hating  one  an.ofcher." 

The  Apoille  fays,  ''We  all  had  our  converfatioa 
in  tiic  lufls  of  the  flefh." 

Every  unrenewed  perfon  is  under  the  power  of  a 
carna]  mine].  No  man,  indeed,  lives  in  the  indul- 
gence of  every  lull ;  for  fome  lufls  are  inconfillent 
with  others ;  and  that  which  predominates  will  nat- 
urally exclude  thofe  which  oppofe  the  gratification 
ofiticir.  Covetoufnefs  makes  fome  men  temper- 
ate; and  pi idc  makes  others  liberal.  The  denial 
of  particular  lufls,  is  not  a  conclufive  evidence  of  a 
fantlified  heart.  If  any  man  be  in  Chrifl,  he  is  a 
new  creature,  all  things  are  become  new."  Though 
no  man  indulges  every  vice,  yet  every  unregener- 
ate  man  obeys  the  carnal  mind  in  fome  way  or  oth- 
er ;  and  whoever  is  under  the  dominion  of  any  un- 
godly lull,  vicious  habit,  or  evil  pafhon,  is  in  a 
ftate  of  unregeneracy. 


StrxM.  X.]  Chriftiun  Religion*  Xgg 

V. 'The  Apoftie  adds,  "We  were  by  nature  chil- 
dren of  wrath,  even  as  others."  The  words  are 
parallel  to  thofe  in  the  5th  chapter ;  *'  No  unclean 
perfon  or  covetous  man,  who  is  ari  idolater,  hath 
an/  inheritance  in  the  kingdom  of  Chrift  and  of 
God. — Let  not  uncleannefs  or  covetoufnefs  be  once 
named  among  you, for  becaufe  of  thefe  things,  Com- 
eth the- wrath  of  God  upon  the  children  of  difobe- 
dience." 

The  Apoflle  here  exprefsly  warns  us,  that  the 
indulgence  of  carnal  lulls  and  paffions ,  brings  on 
men  the  wrath  of  God.  A  mind  funk  into  carnal- 
ity is  incapable  of  a  rational  felicity  ;  it  is  mifera- 
ble  in  itfelf,  and  from  its  own  corruption  and  per- 
verfenefs. 

Man  is  by  the  Author  of  his  nature  endued  with 
reafon,  as  the  fuperior,  prcfiding  faculty.  If  this 
is  fubje£led  to  the  lulls  and  paffions,  the  order  of 
nature  is  inverted,  the  law  of  creation  violated,  and 
the  Creator  difhonored  and  offended. 

Let  no  man  plead,  that  by  fulfilling  the  lulls  of 
the  flefh  and  of  the  mind,  he  follows  nature.  The 
Apoflle  teaches  us,  that  our  nature  is  corrupted; 
and  therefore  our  buGnefs  is  not  to  obey  its  pro- 
penlities,  but  to  re£iify  its  diforders.  We  are,  hy 
nature,  children  of  difobedience  and  of  wrath. — 
We  come  on  the  ftagc  of  the  world,  with  fuch  an 
innate  depravity,  as  draws  us  into  evil  and  expofes 
us  to  mifery.  Now  if  our  nature  is  depraved  ana 
the  mind  become  carnal,  then  mere  propenhiy  and 
blind  inclination  cannot  be  a  rule  to  guide  our 
conducl.  Reafon  mud  preiide  over  the  paffions  ; 
and  that  it  may  prefide  with  equity,  if:  mull  take 
its  diretlions  from  the  lis^ht  which  God  ha[s  siveii 
in  the  gofpel.  The  woik  of  renovation  rcflorea 
reafon  to  its  place,  and  brings  the  flelh  under  its' 
dominion. 

By  the  word  nature.'in  our  text,fome  underRand 
kabit ;  and  fuppofe  the  Apoftie  to  mean,  "  that  hf 
l5? 


t^S  Duties  of  the  [[Serm,  X. 

cuftom  and  praftice  we  are  become  children  of 
wrath,  having  fulfilled  the  defires  of  the  flefti."— 
But  if  we  admit, that  by  nature  the  Apoftle  intends 
habit,  Hill  the  fame  conclufion  will  follow,  that 
human  nature  is  in  a  ftate  of  depravity  ;  for  he 
fays,  "  We  all  had  cur  converfation  in  the  lufts  of 
the  flcfli.fulhilintT  the  defires  of  the  flefh  and  mind, 
and  were  children  of  wrath."  If  this  is  the  char- 
acter of  all  men,  until  they  are  renewed  by  grace, 
we  mull  fuppofe,that  fome  moral  difordcr  has  tak- 
en place  in  our  nature  ;  otherwife  we  carmot  ac- 
count for  this  univcrfal  prevalence  of  wickednefs. 
If  there  were  in  the  mind  no  evil  bias,  but  all  were 
inclined  rather  to  virtue, than  to  vice.why  are  there 
not  fome — a  few  at  leafl — who  efcape  thefe  evil 
habits,  and  obtain  falvation  without  a  renewal  of 
their  nature  ?  Whatever  be  the  fenfe  of  this  partic- 
ular word,  the  general  doftrine  is  the  fame,  that 
all  have  fmned  ;  and  all  need  renovation  by  the 
Spirit,and  pardon  through  the  blood  of  JefusChrifl, 

We  fee,  from  the  Apoltlcs  defcription,  what  is 
the  awful  condition  of  impenitent  finners.  They 
are  dead  in  their  fins,  and  condemned  to  eternal 
death.  They  follow  the  corrupt  ways  of  a  guilty 
world  ; — they  are  led  captive  by  Satan  ; — they  are 
flavcs  to  the  lufts  of  the  flcfh  and  the  paflions  of 
the  mind; — they  are  under  the  wrath  of  a  holy 
God.  O  finncrs,  can  you  believe  that  this  is  your 
condiLioii,  and  yet  remain  in  thoughtlefs  fecuri- 
ty  ? — Awake  :  Flee  from  the  wrath  to  come  ;  lay 
hold  on  the  hope,  which  the  gofptl  fets  before  you. 

Sorryj  perhaps  '^^i'l  lay,  "  This  defcription  a- 
g'ccd  w>il  io  the  chaiader  and  condition  of  thof» 
arci'.r.;  Ilcihvns  —  but  it  will  not  apply  to  us, who 
enjov  ;!.(•  ;".  •';  A — for  we  have  never  run  to  fuch 
cxccdcs  ill  ■  i':  ■  .IS  they  had." 

1*0  it  fo  :  Y^t  remember,  that  this  gofpel  is  the 
gift  cf  God,  c1t:(^  for  it  you  are  accoun:able.  If 
you  h:ive  not,   like  them,  abandoned  yourfelves  to 


Serm.  X.]  Chrijlian  Religion,  137 

the  groffeft  forms  of  vice  ;  it  is  becaufe  you  have 
been  placed  under  fuperior  light,  and  enjoyed  a 
happier  education.  Elefs  God  who  has  made  ycu 
to  differ  ;  and  confider  alfo,  that,  under  your  cir- 
cumftances,  lefs  degrees  of  vice  may  involve  you 
in  equal  guilt  with  them.  If  you  have  that  kno^.v- 
ledge  of  God  and  religion — thofe  motives  and  en- 
couragements to  virtue — thofe  difcoveries  of  the 
wrath  of  Godagainft  all  ungodlinefs  and  unright- 
eoufnefs  of  men — thofe  hopes  of  pardon  and  grace 
through  a  Savior,  which  they  never  had,  therw  the 
excufes  which  might  be  pleaded  for  them,  cannot 
be  admitted  for  you.  And  if  they  were  children 
of  wrath,  becaufe  they  walked  according  to  the 
courfe  of  this  world — indulging  the  lufls  of  the 
fiefh  and  the  defires  of  the  mind,  how  much  more 
are  you  children  of  wrath, while  you  walk  likethem. 
Remember  too.  that  though  you  may  not  have 
indulged  all  the  lulls  and  vices,  which  fome  oth- 
ers have  done,  yet,  if  you  are  children  of  difobe- 
dience,  you  can  no  more  be  faved  without  reno- 
vation of  heart  and  repentance  of  fin,    than   they 

can. And   repentance,   in  its   general   nature, 

muft  be  the  fame  in  you,  as  in  them  j — even  a 
change  of  heart  from  the  love  of  fin,  to  the  love 
of  God's  commands.  If  you  think  this  repent- 
ance neceffary  for   fome  grofs  finncrs know,  it 

is  as  neceffary  for  you,  as  for  them. If  you  be- 
lieve, that  great  finners  are  children  of  wrath—- 
know,  that  all  finners  are  fuch.  And  fuch  are 
you,  while  the  love  of  fin  reigns  in  your  hearts, 
although,  hy  the  reftraints  of  God's  Providence 
and  grace,  you  have  been  kept  back  from  fome 
prefumptuous  fins.  Think  ferioufly  on  your  guilt 
and  danger,  and  apply  to  God,  who  is  rich  in  mer- 
cy, that  he  would  quicken  you  together  with  Chrift, 
and  raife  you  up,  and  make  you  to  fit  together 
with  him  in  heavenly  places :  For  by  grace  ye  arc 
faved. 

J  3 


SERMON     XL 


EPHESIANS  ii.  4,  5,  6,  7. 

But  God,  rvho  is  rick  in  mercy,  for  his  great  love 
wherezvith  he  loved  us,  even  token  we  were  dead  in 
fins,  hath  quickened  us  together  with  Chrijl,  (by 
grace  ye  are  favtd)  and  hath  raifed  us  up  togethdc^ 
and  made  us  Jit  together  in  heavenly  places  in  Chrijl 
Jcfns,  that  in  the  ages  to  come  he  might  Jhew  the 
exceeding  riches  of  his  grace  in  his  kindnefs  toward 
v<s  by  Jefus  Chrijl, 

In  llie  preceding  verfes,  our  Apoflle 
defcribes  the  deplorable  Hate  in  which  the  gofpel 
found  the  Ephefians  and  other  Gentile  nations, 
when  it  fir  11  came  among  them. 

In  the  words  now  read  we  fhall  contemplate, 
the  happv  change  which  the  gofpel  made  in  them 
■ — the  rich  mercy  of  God  in  tffefting  this  change-— 
and  the  General  purpofe  of  God's  particular  mercy 
to  them. 

I.  We  will  confider  the  happy  change  which 
the  gofpel  made  in  the  Ephchans — a  change' not 
peculiar  to  tliem,  but  commcjft  to  all  iincere  be- 
lievers. "  He  hath  quickened  us,  raifed  us  up, 
and  made  us  fit  together  with  Chrift. 

1.  lie  h.uli  quickened  us,  or  made  us  alive  with 
Chrid,  in  oppofition  to  the  flate  before  defcribed, 
Y/hen  we  were  dead  in  trefpaflcs  and  fins. 


,;Serm.  XI.]        Chrijiian  Religion*  139 

True  Chriftiaris  are  alive,  as  they  have  fpuimal 
fenfes  and  appetites. 

The  ejies  of  their  underjlanding  are  enlightened  to 
difcern  the  things  of  the  fpirit  of  God  in  their  truth 
and  importance.  They  look  at  things  future  and 
unfeen,  and  regard  them  as  real  and  prefent. 

The  heart  of  Jione  is  changed  into  a  tender  and 
Jcnfible  heart.  They  can  now  be  pierced  with  the 
convidion,  and  pained  with  the  burden  of  fin — 
they  feel  their  weaknefs  and  need  of  grace  to  help. 
They  tremble  at  God's  word,  and  are  afraid  of  his 
judgments.  They  are  watchful  againft  temptations, 
and  when  fm  furprifes  them,  their  hearts y^izVd  them 
with  godly  forrow. 

They  favor  the  things  which  are  of  God.  Hav- 
ing ta/led  that  he  is  gracious,  they  hunger  and  thirjl 
after  frcfli  fupplies  of  his  grace,  and  defre  the  fin- 
cere  milk  of  his  word,  that  they  may  grow  thereby. 

They  are  fervent  in  fpirit,  ferving  the  Lord — 
jsealous  to  repent,  and  to  maintain  good  works- 
careful  to  know,  and  active  to  do  God's  will — fo* 
licitous  to  fecure  his  favor,  and  Hand  approved  in 
his  fight. 

They  have  fpiritual  motions.  The  divine  prin- 
ciple within  them  dire£ls  their  thoughts  toward 
God,  and  their  courfe  toward  heaven.  They  walk 
with  God  in  newnefs  of  life — they  run  the  way  of 
his  commandments.  Waiting  on  the  Lord,  ihey 
renew  their  flrength,  mount  up  with  wings  as  ea- 
gles ;  they  run  and  are  not  weary— they  walk  and 
faint  not. 

They  have  fpiritual  pleafures,  W'hich  once  they 
were  unacquainted  with — pleafures  refulting  from 
a  fenfe  of  God's  favor — from  a  confcioufnefs  of 
finccrity- — from  a  hope  of  immortality — from  a 
viftory  over  fin — from  communion  with  God — and 
from  anticipaiions  of  glory. 

They  polfefs  {'phitudl  powers.  Strengthened  v,ith 
might  by  the  fpirit  in  the  inner  man,  they  can  bear 


1^^  Itiutiesdfih  P^RM.  Xt 

afflidions  with  patience— meet  dangers  with  forti- 
tude—perform duty  with  cheerfulnefs— and  en- 
counter temptations  with  fuccefs. 

They  grow  in  grace.  Senfible  of  the  imperfe^ion 
of  all  their  attainments,  they  defire  to  ahoundmore 
and  more  in  knowledge,  faith,  love,  and  every  good 
work,  and  to  reach  the  ftature  of  perfeQ;  sien  in 
Chrift. 

The  Apoftle  fays,  "  We  are  quickened  together 
tviih  Chrijl.". 

Our  Ipiritual  life  comes  through  him*  "  He  bare 
our  fins,  that  we,  being  dead  to  fin,  fhould  live  to 
righ-toufnefs."  It  is  through  his  attonement  and 
intercciTion.  that  God  grants  the  external  means 
of  life,  and  his  quickening  Spirit  to  attend  them. 
*'  We  are  faved  by  the  renewing  of  the  Holy  Ghoft, 
which  God  has  fhed  on  us  through  Chrift/* 

The  fpiritual  life  in  believers  is  conformed  io 
Chrijl.  They  have  the  fame  mind  which  was  in 
him."  His  life  is  manifefted  in  them.  Hence  he 
is  faid  to  be  formed  in  them,  and  they  are  faid  tO 
grow  up  in  all  things  into  him. 
'    2.  God  hath  raifed  us  up  together  with  Chrift. 

On  the  certainty  of  his  refurre61ion  depends  the 
credit  of  the  gofpel.  **  If  he  be  not  rifen,  our 
preaching  is  vain,  and  your  faith  is  alfo  vain.** 
This  being  the  foundation  of  the  chriftian  faith, 
God  took  c.ire  that  it  fhould  be  firmly  eftabliflicd 
by  the  circumftances  of  the  fad — ^by  the  teftimony 
of  angels  and  men — of  friends  and  enemies — by 
numerous  miracles — and  by  the  fulfilment  of  di- 
vers prediftions  of  the  ancient  prophets  and  of 
the  Savior  himfeif.  Hence  the  Apoftle  fays,  *'  He 
v.-as  declared  to  be  the  Son  of  God  with  power,  by 
his  refurreaion  from  the  dead." 

God  is  faid  to  have  raifed  up  believers  with  him. 
The  pff/l  time  is  ufcd  for  the  future  to  exprefs  the 
ftrrtainty  of  the  event.  "^ 


^ERMr  Xt.l|         Chrijlian  Rettpcn.  'i^t 

His  refurre6lion  is  the  proof  and  the  pattern  osf 
theirs. 

It  is  the  proof  of  theirs.  "  Now  is  Chrift  rifen 
and  become  the  firft  fruits  of  them  that  flcpt."  The 
firft  fruits  are  the  pledge  of  the  harveft.  "  He  is 
the  head  of  the  body,  the  church,  who  is  the  begin- 
ning, the  firft  born  from  the  dead/'  If  the  head 
is  railed,  the  members  united  to  it  will  rife  alfo. 
**  If  we  believe,  that  Jefus  died  and  rofe  again,  ev- 
en fo  them  that  fleep  in  Jefus,  will  God  bring  with 
him."  Chrift's  refurreftion  fhews  our  refurredion 
to  be  pofiible,  and  it  confirms  the  truth  of  the  gof- 
pel,  which  declares  the  event  fo  be  certain.  **  God 
has  begotten  us  to  a  lively  hopeby  the  refurreftion 
of  Chrift."  On  the  ground  of  this  affurance,  be- 
lievers are  faid  to  be  raifed  with  him. 

His  rcfurY^Q^ion  is  the  pattern  of  theirs.  "We 
look  for  a  Savior  from  heaven,  who  ftiali  change 
our  vile  body,  that  it  may  be  faftiioned  like  to  his 
glorious  body.''  Being  planted  together  in  the  like- 
inefs  of  his  death,  we  fhall  fpring  up  alfo  in  the  like-, 
nefs  of  his  refurrc6lion."  The  Apoftle  adds, 
,  3.  God  hath  made  us  ft  together  in  heaveilly 
places  in  Chrift. 

Chrift's  entrance  into  heaven,  is  a  full  proof  of 
the  final  falvation  of  believers.  He  as  their  friend 
and  patron  is  gone  to  prepare  a  place  for  them;  to 
take  poft"effion  of  the  purchafed  inheritance  and 
keep  it  in  referve  until  their  arrival.  They  are 
faid  to  fit  with  him  in  heaven,  becaufe  he  fits  there 
for  them,  to  take  care  of  their  intereft,  and  in  due 
time  will  bring  them  to  fit  where  he  is.  *'  Their 
life  is  hid  with  Chrift  in  God,  and  when  Chrift 
fhall  appear,  they  will  appear  with  him  in  glory." 
Their  happinefs  will  greatly  confift  in  being  with 
him.  This  was  his  prayer  for  his  difciples  ;  "Fa- 
ther, I  will  that  they  whom  thou  haft  given  me, 
may  be  with  me  where  1  am,  and  behold  ray  glo- 
ry,"   This  was  St,  Paul's  confolation  in  his  perfe- 


i4<  Duties  of  the  pEftM,  XT; 

cutions ;  "  If  we  be  dead  with  him,  we  fhall  alfa 
live  with  him  ;  if  we  fuffer  with  him,  we  (hall  alfo 
reign  with  him."  This  was  his  joy  in  the  profpeft 
of  death  :  *'  We  are  confident  and  willing  to  be  ab- 
fent  from  the  body,  and  p|-efent  with  the  Lord." 

How  vail  is  ihe  change  produced  in  thofe  who 
have  received  the  gofpel  with  faith  and  love  !— « 
Once  dead  in  thtir  fins,  children  of  wrath,  con- 
demned to  eternal  puniftim'ent,  they  are  now  quick- 
ened with  Chrift,  raifed  up  and  made  to  fit  with 
him  in  heavenly  places.  They  have  pafTed  from 
death  to  life — from  guilt  to  pardon — from  enmity 
to  peace  with  God  ;  and  of  the  children  of  wrath 
they  are  become  heirs  of  glory. 

Our  text  leads  us, 

11.  To  contemplate  the  mercy  of  God  in  this 
great  change.  "  God,  who  is  rich  in  mercy,  for 
his  great  love  hath  quickened  us  with  Chrift.  By 
grace  are  ye  faved." 

Mercy  is  a  particular  branch  of  goodnefs,  which 
is  a  difpofition  to  communicate  happinefs.  Good- 
nefs regards  its  objeQs  as  capable  of  happinefs. 
Mercy  rcfpefts  them  as  beings  in  a  ftate  of  mifery 
or  danger  ;  and  it  operates  varioufly,  according 
to  their  circumftances,  by  averting,  fufpending, 
moderating,  or  preventing  their  mifery,  or  over- 
ruling it  to  ihcir  benefit. 

The  njtrcy  of  God  is  in  fcripture  illuftrated  by 
that  companion  which  we  feel  in  the  view  of  oth- 
ers in  djilrefs.  lie  condefcends  to  fpeak  after  the 
manner  of  men,  and  to  reprefcnt  himfelf  as  grieved 
and  even  njjlided  in  our  afni6lions,  and  as  feeling 
his  heart  turned,  and  his  bnrvels  moved,  when  he  in- 
flids  on  us  his  holy  correflions.  Suchcxprcfiions 
are  ufed,  not  to  fignify  th^t  there  is  really  any  com- 
motion in  the  divine  mind,  but  to  give  us  a  more 
familiar,  as  v.-cll  as  more  exalted  idea  of  th?  di- 
vine mercy. 

"  God  is  rich  in  mcrcv.'" 


Serm.  Xij  Chrijllan  Religion*  14^ 

His  mercies  are  rich  in  extent.  They  are  not 
confined  to  us  :  They  fill  the  earth — they  are  great 
unto  the  heavens — they  fpread  over  all  his  works. 

They  are  rich  in  number.  *'  How  precious  are 
God's  thoughts  toward  us  !  How  great  is  the  fum 
of  them  !  If  we  would  count  them,  they  are  more 
than  the  fand." 

They  are  rich  in  refpefl  of  cortjlancy.  They  flow 
in  an  uninterrupted  ftream.  They  endure  continu- 
ally. We  are  loaded  with  them  daily.  When  we 
lie  down,  and  when  we  awake,  we  are  flill  with 
God. 

They  are  rich  in  variety.  By  them  we  are  re-,. 
lieved  in  trouble,  fupplied  in  want,  proteQed  in 
danger,  comforted  in  forrow,  guided  in  doubt,  fe- 
cured  in  temptation,  flrengdiened  in  weaknefs  and 
preferved  to  ialvation.  ur, 

They  are  rich  in  value.  "  God  is  our  fun  and 
fhield,  he  gives  grace  and  glory,  and  no  good  thing 
will  he  withhold  from  them  who  walk  uprightly." 

The  Apoflle,  having  afferted  in  general  terms, 
that  God  is  rich  in  mercy,  feiects  a  particular  in- 
ilance  to  illuflrate  the  dodrine.  *'  For  the  great 
love,  wherewith  he  loved  us,  when  we  were  dead 
in  Cn,  he  hath  quickened  us  with  Chiift."  And 
greater  love  cannot  be  imagined. 

Hejirjl  loved  us.  His  love  to  us  originated  with 
himfelf.  *'  He  faved  and  called  us,  not  according 
to  our  works,  for  we  we  were  dead  in  fins,  but  ac- 
cording to  his  own  purpofe  and  grace."  *'  It  was 
in  his  own  felfmoving  mercy,  that  he  gave  his  Son 
to  be  a  propitiation  for  us — that  he  bleffed  the 
world  with  the  light  of  revelation — that  he  affign- 
ed  us  a  place  within  this  glorious  light — that  he 
hath  ftrined  into  any  of  our  hearts  and  given  the 
light  of  the  knowledge  of  his  glory  in  the  face  of 
his  Son. 

His  love  appears  the  greater,  becaufe  it  is  exer- 
pifed  toward  us,   through  Jefas  Chrrft.     <'  He  that 


J44  Putie$  of  the  f  Sjerm,  XI, 

delivered  up  his  Son  for  us,  how  fliall  he  not  with 
him  alfo,  freely  give  us  all  things  ?" 

His  love  fhines  ftili  brighter,  when  we  confider 
what  a  Being  he  is. 

He  is  infinitely  ah^ve  us,  "  He  humbles 
himfelf  to  behold  the  things  which  are  in  heav- 
en i"  much  more  to  regard  the  things  which  are 
on  earth.  We  tread  on  worms  and  infefts  without 
concern,  for  we  think  them  too  impotent  to  take 
revenge,  and  too  contemptable  to  deferve  regard. 
Does  God  treat  us  with  this  indifference  ?  The 
flars  are  not  clean  in  his  fight  :  How  much  lefs 
man  who  is  a  worm  ?"— -"  Yet  he  vifits  us  every 
moment." 

He  \s  ftlfsiifficient.  His  happinefs  is  in  himfelf. 
**  If  we  fin,  what  do  we  to  him  ?  And  if  we  arc 
righteous,  what  receiveth  he  at  our  hands  ?"  His 
mercy  is  wholly  difmtereftcd.  It  is  what  we  did  not 
deferve,  and  cannot  remunerate.  Our  impotence 
cannot  give,  nor  can  his  fulnefs  receive  a  recom- 
penfe. 

"  He  is  not  worfhipped  by  men's  hands,  as  if 
he  needed  any  thing."  All  creation  was  his  work, 
and  is  at  his  command.  If  this  were  not  fufficicnt 
for  his  purpofe,  he,  who  has  the  refidue  of  the 
Spirit,  can  call  into  exiflince  other  fyftems  to  dif- 
play  his  goodnefs,  wiidom  and  power.  There  is 
reafon  to  believe,  that  men  make  but  a  fmall  part 
of  the  intelligent  univerfe.  Certainly  there  arc 
orders  far  more  noble  than  we  ;  and  probably  they 
are  far  more  numerous.  How  wonderful  it  is,  that 
amidft  the  immenfity  of  God's  works,  our  race  is 
fo  mercifully  remembered  ! 

His  mercy  appears  more  rich  and  glorious,  when 
we  contemplate  it  in  connexion  with  his  purity. 
His  holinefs  abhors  fin,  and  yet  his  mercy  can  for- 
give it.  Ourrcadincfs  to  forgive  is  often  an  indif- 
ference to  fin,  rather  than  a  love  of  mercy.  But 
God's  mercy  to  finncrs  is  not  at  all  rcftrained  by 


SiRM.  XL]  Chrijlian  Religion,  "    145 

his  hatred  of  their  fins.  He  would  not  that  any 
fiiould  perifh,  but  that  all  fhould  come  to  repent- 
ance ;  and  them  who  repent  he  abundantly  par- 
dons. 

The  gofpel  gives  us  the  moft  exalted  concep- 
tions of  God's  charafter.  That  he  is  good  and 
merciful  is  a  di6late  of  reafon  :  But  that  great  love 
wherewith  he  loved  us  is  difcovered  only  by  the 
revelation  of  Chrift.  The  light  of  nature,  whatev- 
er hints  it  may  be  fuppofed  to  give  us  concerning 
the  charadler  of  God,  could  never  teach  us  that  he 
will  be  merciful  to  /inner s — merciful  to  us — mer- 
ciful in  this  or  that  particular  way  ;  for  his  mercy 
is  directed  by  wifdom  ;  and  we  q^innot  determine 
how,  and  to  whom  it  will  be  exercifed,  becaufe 
without  information  from  him,  we  cannot  judge 
what  his  wifdom  will  fee  to  be  befl.  To  revela- 
tion therefore  we  are  wholly  indebted  for  our  af- 
furance,  that  God  will  pardon  fin  on  repentance, 
give  his  Spirit  to  them  who  afk  it,  and  beftow  e- 
ternal  life  on  them  who  patiently  continue  in  well 
doing. 

III.  We  are,  laftly,  to  confider  th^ general ^mT' 
pofe  of  God's  particular  mercy  to  thefe  Ephefians. 
"  God  quickened  them — that  in  the  ages  to  come  he 
might  fkew  the  exceeding  riches  of  his  grace  in  his 
kindnefs  to  themhy  Jefus  Chrift."  "  For  this caufe 
alfo  Paul  obtained  mercy,  that  in  him  firft  Jefus 
Chrift  might  fliew  forth  all  longfuffering  for  a 
pattern  to  them  who  fhould  afterward  believe." 

God's  ways  are  not  as  ours.  It  is  by  a  labored 
procefs  that  we  accomplifti  a  fingle  purpofe  :  He 
by  the  fame  means  brings  about  many  purpofes. 
In  the  exercifes  of  his  mercy  toward  particular 
finners  he  defigns  not  their  benefit  only,  but  that  of 
others  alfo.  His  mercy  in  reclaiming  one  tranf- 
greftbr  may  operate  to  the  falvation  of  thoufands  irt 
ages  to  come.  The  converfion  of  this  finner  not 
f^nly   encourages  others  to   feek  God's   mercy.  bu?t 


J4^  Duties  of  the  p£RM.  Xl.- 

alfo  places  this  perfon  in  a  fituation  for  more  ex- 
tenfive  ufefulncfs.  He  who  before  deftroyed,  now 
promotes  much  good.  What  a  vaft  and  lading 
benefit  to  the  world  was  the  converfion  of  the  A- 
polUe  Paul  ?  He  obtained  mercy,  not  for  his  own 
fake  only,  but  rather  that  he  might  Hand  an  en- 
couraging pattern  of  divine  grace,  and  might  go 
and  preach  amono^  the  nations  the  unfearchable 
riches  ol  Chrifl.  Paul  calls  himfelf  the  chief  of 
finners.  Some  not  fo  guilty  as  he,  may  have  per- 
ilhed  in  their  fins.  Is  God  partisil  then  in  bellow- 
ing his  grace  ?  No  ;  but  he  is  fovereign.  And 
may  he  not  do  what  he  will  with  his  own  ?  They 
who  perifh  have  abufed  and  forfeited  his  graco. 
Is  he  unjiift  in  withdrawing  it  ?  What  if  fome 
more  criminal  than  thefe  are  recovered  by  abund-^ 
ant  grace  ?  Is  there  unrighteoufnefs  with  God  ? 
'Ety  no  means  :  For  the  recovery  of  thefe  is  defign- 
ed  for  the  benefit  of  many,  and  is  a  prejudice  to 
none.  Paul,  who  had  been  a  great  finncr,  was  re- 
claimed by  a  divine  voice  and  fupernatural  light 
from  heaven.  Why  was  not  the  fame  favor  vouch- 
fafed  to  many  others,  who  had  done  lefs  than  he 
to  injure  Chrill's  caufe  ?  The  anfwcr  is;  God  hadi 
done  much  for  them  :  They  had  no  ground  of 
complaint.  But  he  reclaimed  this  offender,  be- 
caufe  he  was  a  fit  inllrument  to  carry  into  e£fe6l 
the  grand  purpofcs  of  grace,  in  behalf  of  fallen 
men.  "  He  was  a  chofen  vcffel  to  bear  Chrill's 
name  before  the  Gcniiles  and  kings,  and  the  child- 
ren of  Ifracl."  His  capacity,  education  and  cir- 
cumflancos,  rendered  him  a  proper  perfon  to  be  em* 
ployed  n\  fpicading  the  gofpel.  And  therefore, 
(iod's  fpccial  mercy  to  him  in  his  converfion,  wasr 
p.'ncrai  s^ocdnclN  to  mankind. 

The  gofpcl  dilpcniation,  in  which  wc  are  more 
immcdi  itcly  concerned,  was  intended  to  feive  fome 
uicful  purpolcs  among  other  intelligences.  Chrift 
is  made  Iicad  o\  cr  all  things  in  hcav;n.  ai   well  as 


Serm.  XI.]  Chrijlian  Religion,  i^^r 

in  earth.  The  angels  defire  to  look  into  the  mar- 
vellous fchetne  of  man's  redemption.  The  un- 
fearchable  riches  of  Chrift;  are  preached  to  men, 
not  only  to  make  them  underftand  the  my  fiery, 
which  from  the  beginning  has  been  hidden  in  God, 
but  alfo  that  unto  principalities  and  powers,  in 
heavenly  places,  might  be  known  by  the  church, 
the  manifold  wifdom  of  God. 

And  not  only  God's  gracious  difpenfation  to 
fallen  men,  but  alfo  his  righteous  feverity  toward 
irreclaimable  offenders,  is  deligned  for  extenlive 
beneficial  influence.  His  providential  chaftenings 
are  intended  for  the  warning  of  beholders,  as  well 
as  for  the  reformation  of  the  fufferers.  His  judg- 
ments are  fent  abroad,  that  the  inhabitants  of  the 
world  may  learn  righteoufnefs.  And  even  the  fi- 
nal punilhment  of  the  impenitent  may  probably 
promote  fome  of  the  benevolent  ends  of  God's 
moral  government,  and  be  forever  of  ufe  to  other 
intelligent  beings. 

We  are  not  to  imagine,  that  God  will  injure  one 
for  the  greater  good  of  another^  or  of  a  number. 
To  infli6l  undeferved  punifhment,  would  be  injuf- 
tice  to  the  involuntary  fufferers,  whatever  benefit 
might  refult  to  others.  And  there  is  no  unrigh- 
teoufnefs  with  God.  But  we  may  fuppofe,  that 
his  wifdom  and  goodnefs  will  make  the  jull  pun- 
ifhment of  particular  offenders,  redound  to  the 
greater  and  more  extenfivc  happinefs  of  his  virtu- 
ous fubjefts.  We  know  not  but  the  moft  rigor- 
ous a6ls  of  his  jullice  may,  in  fome  view  or  other, 
be  a6ls  of  mercy  and  goodnefs. 

How  Ihould  we  be  filled  with  admiration  of  that 
Being,  whofe  particular  favors  are  general  kind- 
neffes  ;  whofe  righteous  judgments  are  a£ls  of 
goodnefs  ;  and  who  in  the  exercifcs  of  his  jullice 
makes  mercy  triumphant  ? 

What  abundant  caufe  of  gratitude  have  we,  for 
the  diCcoveries  of  divine  grace,   made  to  us  in  the 


J 48  Duties  of  the,  &c.  f^ERii.  XI. 

gofpel  ?  What  elfe  could  fave  the  finner,  roufedi 
to  an  apprehendon  of  his  own  guilt  and  of  God's 
juftice,  from  running  into  diflraflion  and  defpair  ? 
Nature  gives  him  no  more  reafon  to  conclude,  that 
God  will  pardon  him  on  future  repentance j  thaa 
that  he  will  punifli  him  for  pall  difobedience. 
And  be  fare,  when  he  finds  his  repentance  imper- 
fect, his  refolutions  unliable,  his  offences  agairi 
repeated,  and  his  ftrength  unequal  to  the  conquett: 
of  his  vicious  habits,  what  pofitive  hope  can  na^. 
ture  give  him,  that  God  will  aflift  him  by  his  grace 
or  pardon  him  by  his  mercy  ?  To  the  awakened 
finner  the  gofpel  comes  as  tidings  of  great  joy* 

Let  believers  adore  the  riches  of  God's  gracd. 
Some  in  the  high  road  to  deftrudlion  have  been. 
mercifully  arretted  and  reclaimed.  Thefe  fliould 
love  much.  And  even  they  who  have  earlier  found 
mercy  in  the  diligent  ufe  of  means,  muft  acknowl- 
edge, that  by  the  grace  of  God  they  are  what  they 
are. 

Every  unreclaimed  finner  muft  be  utterly  inex.* 
cufeable  ;  for  he  has  received  the  grace  of  God  ia 
vain. 

Let  the  awakened  b^  encouraged  to  feek  falvi- 
tion.  Draw  hope  from  the  examples  of  God'$ 
mercy  to  others  ;  improve  every  good  beginningiii 
yourlelves  j  let  every  convi6tion  excite  you  to  feek 
more  grace  ;  wait  upon  God,  and  hcspeinliis  mer- 
cy, that  the  work  begun  in  you  will  be  performed 
to  the  day  of  Chrilt. 


-r^^ 


SERMON      XII. 


EPHESIANS  ii.  8,  9,10. 


i'or  hy  grace  are  yefaved  through  faith,  and  thdt  not 
of  yourf elves,  it  is  the  gift  of  God  :  Not  of  work's 
lejl  any  manfnoidd  boajl  ;  for  we  are  his  workman^ 
Jhip,  created  in  Chrif  Jefus  unto  good  works,  zvtiicn 
God  hath  before  ordained^  that  wefhould  iualk  i^ 
them, 

T_  .; ;  .■-, 
HE  Apoftle  here  afferts/in  general 
terms,  that  our  falvation  is  of  grace.  This  is  an  ob- 
vious conclufion  from  the  doclrine  already  piopof- 
ed  and  proved.  If,  when  we  were  dead  in  lins, 
God  hath  quickened  us  and  raifcd  us  up  with  Chrift, 
our  falvaiion  can  be  only  in  a  way  of  grace;  tor 
they  who  are  dead,  furely  can  do  nothing  which 
fhould  deferve  fo  mighty  an  interpofition  for  their 
recovery. 

In  what  fenfe  our  falvation  is  of  grace  the  Apof- 
tle next  explains.  It  is  not  of  ourftlvcs  ;  it  is  the 
gift  of  God,  That  which  is  a  gilt  from  God,  with- 
out any  right  of  demand  on  our  part,  is  of  gracCo 
As  the  gofpel  finds  us  involved  in  guilt,  flaves  to 
the  world,  and  children  of  v/rath,  we  can  pietend 
no  claim  to  falvation  :  If  we  obtain  it,  we  rauft  b"^ 
wholly  indebted  to  divine  mercy. 


150  Duties  of  the  [Serm.  XIL 

This  truth  the  Apoftle  farther  illiz Urates  by  Hat- 
ing the  manncrm  which  we  are  faved.  We  are  fay- 
ed by  faith,  not  of  works,  lejl  any  man  fhould  hoafi. — 
The  great  condition  of  our  falvation  is  faith  ;  and 
this  in  its  nature  includes  a  reliance  on  the  promife 
of  God.  And  if  falvation  comes  to  us  in  confe- 
qucnce  of  our  trailing  in  the  promife  which  God 
has  freely  made,  it  comes  only  by  grace.  Not  of 
luorks,  left  any  man  fp'uld  hoafi.  Works,  indeed,  are 
necelfary  to  falvation,  for  God  hath  ordained  that  we 
jhould  ujalk  in  them  :  But  works  give  us  no  caufe  of 
bnsding  ;  for  w&  are  created  in  Chrftjfus  unto  good 
works. 

We  will  here  confider,  How  we  are  faved  by 
faith— illuftrate  the  influence  that  works  have  iii 
our  falvation — ^^and  fhew  that  our  falvation. though 
conne6led  with  works,  is  noi:  the  lefs  of  grace. 

1.  We  will  conlidcr,  How  we  are  faved  by,  or 
through  faith.  *■ 

The  falvation  here  intended, the  Apoftle  defcribes 
in  the  former  chapter,  and  in  the  preceding  verfes 
of  this.  It  is  a  deliverance  from  that  ruined  ftate 
into  which  the  apollacy  has  plunged  us,  and  a  ref- 
foration  to  the  divine  favdr  with  all  its  happy  ef^ 
fetts.  It  is  begun  here  in  the  pardon  of  fm  ; — it 
is  completed  in  the  enjoyment  of  the  glorious  rich- 
es of  the  heavenly  inheritance,  and  in  our  fitting 
with  Chrid  jefus,  who  is  now  on  the  right  hand  of 
the  thror.G  of  God. 

The  faith,  through  which  we  are  faved,  is  ex- 
prelfed  by  "our  trujtmg,  and  believing  in  Chrift,  af- 
ter we  have  heard  the  word  of  truth  and  the  gofpel 
of  our  falvation."  This  faith  is  accompanied  with 
a  divine  power  which  quickens  and  raifcs  the  foul, 
once  dead  in  fm,  to  a  fpiritual  life  in  conformity 
to  the  pattern  of  Chrilt.  The  fruit  of  faith  is  our 
being  feaUd  and  fanftifiied  by  the  Spirit  of  promife, 
and  having  in  our  louls  an  earncfl  of  the  future  in* 
hcritancc. 


Serm.  XII.]  Chrijlian  Religion,  i^i 

To  form  an  idea  of  the  nature  of  faving  faith, 
we  need  only  to  confider,  what  we  ourfclves  are, 
and  what  the  gofpel  of  Chrift  is.  We  are  fallen, 
guilty  creatures,  children  of  difobedience,  worthy 
of  death.  The  gofpel  is  a  difcovery  of  the  way  of 
falvation  through  Jefus  Chrift.  Faith,  therefore, 
is  the  content  and  fubmiflion  of  the  foul  to  this 
way  of  falvation.  It  is  fuch  a  perfualion,  that  Je- 
fus is  the  Son  of  God  and  the  Savidr  of  men,  and 
fuch  a  deiire  and  erjpeftatidn  of  falvation  through 
him,  as  engages  us  to  commit  our  fouls  to  his  care; 
and  devote  our  lives  to  his  fervice.  The  operation 
of  faith,  is  to  caft  down  our  vain  imaginations,  t6 
humble  within  us  every  high  thing  which  exalts 
itfelf  againft  the  knovvledge'of  God,  and  to  btin^ 
into  captivity  every  thought  to  the  obdience  of 
Chrift. 

When  we  are  faid  to  be  faved  by  faith,  thefe 
two  things  are  implied,  That  without  faith  we  can- 
not be  faved — and  that  all  who  have  faith  will  be 
faved. 

1.  The  expreflion  implies,  that  without  faith  we 
cannot  be  faved. 

This  is  the  exprefs  doClrine  of  our  divine  Savior, 
"Ifye  believe  not  that  I  am  he,  ye  ftialldie  in  your 
fms.  He  that  believeth  not  is  condemned  already. 
He  fliall  not  fee  life,  but  the  wrath  of  God  abidetil 
on  him." 

Faith  is  necefiary  iri  the  appolntlnent  of  God. — ■ 
As  falvation  is  his  gift,  fo  he  has  ftated  the  terms 
on  which  he  will  beftow  it;  and  it  is  ^bfurd  to 
^xpeft  it  oh  any  other.  Obftlnate  unbelief  is  a 
refufal  of  that  plan  of  falvation,  wliich  his  wifdom 
has  fixed  ;  arid  therefore  a  rejedlion  of  falvation, 
Itfelf. 

Faith  is  neceffary  in  the  nature  of  the  cafe  ;  for 
"when  falvation  is  offered  in  a  particular  way,  out* 
refufing  to  accent  it  in  this  wav.  difcovcrs  fuch  pride 
*■       K  g 


1^2  Duties  of  the  [Serm.  XII. 

and  perveiTencfs  of  heart  as  render  us  incapable  of 
enjoying  it  in  any  way. 

Whatever  knowledge  we  have  of  the  do6lrines 
of  the  gofpel,  if  "this  knowledge  is,  not  accompanied 
with  fuch  a  belief  of  thofe  do6lrines  as  gives  thera 
a,  humbling  and  purifying  influence,  it  cannot  fave 
us.  The  knowledge  of  religion,  if  it  is  only  fpec- 
ulafive,  is,  hke  other  fpeculative  knowledge, ufelefs 
and  vain.  If  a  man  have  all  knowledge,  and  have 
not  charity,  he  is  nothing. — Knowledge  pufFeihup; 
bul  charity  edifieth. 

Morality  wuhout  faith  will  not  fave  us.  Moral- 
ity, indeed,  in  the  largeft  fenfe  of  the  word,  com- 
piifcs  the  whole  of  reHgion — not  only  external 
good  works,  but  a  right  temper  of  heart — not  only 
the  focial  virtues,  juilice,  truth  and  honefly  ;  but 
the  graces  of  piety,  love  to  God  and  faith  in  the 
Redeemer.  But  morality,  taken  in  the  vulgar  fenfe 
for  the  external  pradice  of  virtue,  and  a  freedom 
from  grofs  impiety  and  wickednefs,  will  not  avail 
to  our  falvation.  There  mufl  be  purity  of  heart ; 
And  wherever  this  takes  place, there,  will  be  a  hum- 
ble fubmillion  to, and  reliance  on  that  glorious  Me- 
diator, whom  God  has  appointed  and  revealed. — 
It  is  morally  righl,that  we  fhould  regard  all  beings 
according  to  their  known  relations  to  us.  And  fince 
Chviit  is  exhibited  to  us  in  the  chara6ler  and  rela- 
tion (f  a  Redeemer,  it  is  as  realbnable  and  necef- 
fary,  tliat  wc  fiiould  regard  and  truft  him  in  this 
relation,  as  that  we  ihould  love  and  fear  God. — 
And  it  is  as  abfurd  for  us,  who  enjoy  the  gofpel, 
to  pretend  to  virtue  and  piety  without  faith  in 
ChriR,  as  without  reverence  to  the  Deity. 

2.  The  exj)rcirion  in  the  text  implies,  that  all 
who  have  faiih  will  be  faved. 

This  the  goi'pcl  cxprcfsiy  declares  and  promifes 
in  a  variety  of  u-rms  and  phrafcs,  which  are  fo  fa- 
miliar to  you,  thit  I  need  not  rehearfe  them. 


Serm.  XII.]  Chtijlian  Religion,  153 

When  we  read  thofe  paflages,  which  contain  ihc 
promiles  of  falvation  to  faith, we  muft  alwa)  s  keep 
in  mind,  what  the  gofpel  means  by  faith— not  a 
mere  affent  to,  and  profefTion  of  tJie  truth  ;  but 
fuch  a  belief  as  purifies  the  heart  and  governs  the 
life.  Salvation  is  promifcd  to  repentance  and  to 
obedience,  as  well  as  to  faith ;  for  thef/  are  all 
connefted  tos^ether,  and  each  includes  the  other. — 
Faith  fuppofes  a  convi6iion  of  fm  and  a  fenfe  of 
guilt ;  for  without  thefe  we  fhall  not  feel  our  need 
of  falvation, nor  apply  tojefus  for  it.  A  foul  hum- 
bled for  fm,  and  iecking  deHverance  from  it,  will 
form  refoluiions  againll  it,  and  purpofes  of  new 
obedience.  It  is  therefore  abfurd  to  fay,  that  a  be- 
liever will  be  faved  by  his  faith,  though  he  contin- 
ues in  the  pra£lice  of  fm  ;  for  the  indulgence  of  (in 
is  inconfiflent  with  faith.  A  believer,  through  er- 
ror of  judgment,  infirmity  of  nature,  or,  force  of 
temptation,  may,  contrary  (o  his  general  difpofi- 
tion,  be  betrayed  into  particular  mifcarriages  ;  but 
there  cannot  be  allowed  and  cuRomary  difobedi- 
ence  to  the  gofpel,  where  real  faith  exifts,  becaufe 
that  is  contrary  to  the  nature  of  faith. 

Whoever  believes  with  the  faith, which  the  Apof- 
tle  defcribes  in  this  epiftle,  will  be  faved  ;  for  he 
has  has  the  promife  of  falvation — he  is  prepared 
for  it — God  has  wrought  him  to  it  and  already  giv* 
en  him  the  earnefts  of  it.  Whatever  his  former 
life  has  been — whatever  crimes  he  has  committed— ^ 
whatever  guilt  he  has  contra6led,  yet,  on  his  thus 
fubmitiing  to  the  government,  and  relying  on  the 
power  and  grace  of  Chrift,  he  is  juflified  and  ac- 
cepted :  His  fins  are  forgiven,  and  his  eternal  hap- 
pinefs  is  fecured.  As  his  paft  fins,  now  fincerely 
repented  of,  do  not  exclude  him  from  favor,  fo 
nei;her  will  his  future  imperfe6lions  nullify  his 
pardon  ;  for  he  lives  by  faith  in  the  Son  of  God, 
and  his  faith  operates  to  vigilance,  felfcxaminaiion 
and  renewed  excrcifes    of   repentance.     "  There  is 

K  a 


154  Duties  of  the  fSzRM.  Xllt  . 

i^o  condemnation  to  them  who  are  in  Chrift  J'efus, 
who  walk  not  afier  the  ficlb,  but  after  the  Spirit/' 
I  proceed, 

II.  To  {hew  what  place  and  influence  works  have 
in  our  falvation.  The  Apoftle  fays,  "  We  are  not 
faved  of  works,  lell  any  man  fliould  boaft ;"  and 
yet  adds,  ''  We  are  created  to  good  works,  which 
God  hath  ordained  that  we  fhould  walk  in  them." 
He  fignifies,  that  works  have  fome  concern  in  our 
fahation  ;  but  not  fuch  a  concern  as  gives  caufeof 
boading.  It  will  be  proper  for  us  to  Itate  this  dif- 
tinclion. 

1.  W^c  will  confider,  iri  what  fcnfe  our  falvation 
is  not  of  works. 

In  genera],  it  is  not  of  woiks  in  fuch  a  fenfe,that 
any  man  can  boaft.  Whatever  place  works  have 
in  the  (cheme  of  gofpel  religion,  (hey  give  no  pre- 
tence to  bo^n,  that  we  are  faved  of  ourfelves. 

(i.)  We  arc  not  faved  by  works,  confidered  as  a* 
fulfilment  of  the  origioal  law  of  nature.  The  law 
of  God  requires  pcrfcclion,  and  condemns  every 
man,  who  continues  not  in  all  things  written  there- 
in. It  is  the  nature  of  a  law  to  demand  a  full 
compliance  with  itfelf.  To  fuppofe  that  it  fhould 
point  out  duly,  and  yet  allow  a  deviation  from  it, 
is  a  coniradi6lion.  As  all  have  fmned,  none  can 
be  faved  un  the  foot  of  works,  or  of  obedience  to 
the  law.  All  are  already  condemned  for  having 
violated  this  law,  and  no  future  woiks  can  reverfe 
this  condcninatioTi. 

In  the  quefiion  concerning  the  efficacy  of  good 
woiks  to  jullification  before  God,  it  is  necelfary 
that  we  dillingu;f}i  between  good  works  in  general, 
and  th()f(;  of  fallen  men  in  particular  If  ihe  quef- 
tion  be.  Win  the  r  an  innocent  being  will  be  accept- 
ed on  ih'^  foot  C'f  his  innocence,  ami  lewarded  ac- 
cording to  his-iightcoufmfs,  rcafon  anfwers  in  the 
:iffi;mati\  c  ;  and  fo  anfwers  the  Apofl.Ic  :  "The 
T.ian  ihut  doth  tlv:  tilings  contained  jn  the  law, {hall 


Serm.  XII.]  Chrijlian  Religion.  155 

live  in  them." — "  To  him  that  worketh,"  according 
to  the  tenor  of  the  law,  continuing  in  all  things 
written  in  it,  *'  The  reward  is  not  reckoned  of  grace, 
but  of  debt ;"  not  as  beftowed  by  the  grace  of  God 
through  a  Mediator,  but  as  due  according  to  the 
tenor  of  the  law,  which  promifes  life  to  obediencj. 
If  a  man  obeys  God  in  all  fhings,  he  needs  no  par- 
don, for  he  is  expofed  to  no  punifhment ;  but  may 
rely  on  the  purity  and  jullice  of  God  to  treat  him 
according  to  his  innocence.  But  if  the  queftion 
be,  Whether  the  good  works  of  fuch  beings  as  W6 
are,  can  claim  a  reward,  the  ftate  of  the  queftion  is 
altered;  for  we  are  already  under  condemnation 
for  our  evil  works.  On  the  foot  of  juftice  we  can 
claim  no  more,  than  not  to  be  punifhed  beyond 
our  defer ts.  We  cannot  demand  a  reward  for  the 
good  we  fhall  do  ;  for  juftice  condemns  us  already 
for  the  evil  we  have  done.  If  our  pa  ft:  tranfgref- 
fions  are  forgiven,  and  our  future  obedience  re- 
warded, it  mull  be  merely  on  the  foot  of  grace  and 
bounty. 

(2.)  We  are  not  faved  by  virtue  of  any  works 
done  before  faith  in  Chrifl  ;  for  none  of  thefe  are 
properly  good.  "  W^e  are  God's  workmanfliip  cre- 
ated in  Chrill  Jefus  to  good  works."  If  it  is  in 
confcquence  of  our  being  created  of  God  in  Chrifl; , 
that  we  perform  works  really  good,  then  we  are  not 
faved  of  works,  in  fuch  a  fenfe  as  gives  caufe  for 
boafting.  For  evidently  we  cannot  boaft  a  claim 
to  life  on  the  foot  of  thofe  works,  which  we  per- 
form only  by  the  grace  of  God.  We  cannot  fay, 
we  ddferve  heaven  for  thofe  good  things  which  wc 
have  done  by  God's  working  in  us  to  will  and  to 
do,  of  his  good  pleafure.  So  the  Apoftle  ftatcs  the 
cafe  in  his  epiflle  to  Titus.  *'  We  were  fometime 
fooiifh  and  difobedient,  ferving  divers  lulls  and 
pieafures  ;  but  after  the  kindnefs  and  love  of  God 
toward  man  appeared,  not  by  works  of  righteouf- 
nefs  which  we  had  done,  but  according  to  his  mcr- 
K4 


i^O  Duties  of  the  J^Serm.  XII. 

cy  he  faved  us,  by  the  wafhing  of  regeneration,and 
renewing  of  the  holy  Ghoft,  which  he  hath  fhedon 
us  abundantly  through  Jefus  Chrift  our  Savior, 
that  being  jUilified  by  his  grace  we  might  be  made 
heirs  according  to  the  hope  of  eternal  life."  Be- 
lievers are  not  faved  by  their  works,  for  they  be- 
come entitled  to  falvation  by  faith,before  they  per- 
form works  properly  good.  When  that  temper  is 
found  in  ihcm  which  leads  to  thofe  works,  they  are 
accepted,  even  before  there  is  a  difplay  of  the  tem- 
per in  the  works  themfelves.  Apd  if  they  fhould 
be  removed,  at  this  crifis,  doubtlefs  the  omnifcient 
God,  who  in  fuch  cafes, calls  things  which  are  not, 
as  if  they  were,  approves  and  rewards  thofe  works 
of  holinefs  which  he  difccrned  in  the  Spirit  of 
mind,  though  there  was  not  opportunity  for  the 
aftual  performance  of  them. 

In  thcfe  refpe£ls  we  are  not  faved  of  works.  But 
yet, 

2.  There  is  a  fenfe  in  which  good  works  are  of 
abrolutc  neceflity  to  falvation.  So  the  Apoftle 
teaches  us,  when  he  fays,  "We  are  created  in  Chrift 
jefus  to  good  works,  which  God  has  ordained,  that 
we  fliould  walk  in  them." 

(  1.)  They  are  neccifary,  as  being  radically  in- 
cluded in  that  faith  by  which  we  are  faved.  '*As 
the  body  without  the  Spirit  is  dead,  fo  faith  with- 
out works  is  dead  alfo."  Faith,  as  we  have  ob- 
fcrvcd.  includes  repentance  of  fins  that  are  paft.and 
a  dcdicaiion  of  our  future  lives  to  the  fervicc  of 
CiuiiL  The  word  of  God  cffe6tually  works  in 
thcni  v»!v)  bc]i;:vc.  Adifpofition  to  works  of  i*ight- 
<f)ii!ti(  fs.  is  ;is  cllcntial  to  faitii.  and  therefore  as 
ii;  (■(  ifi)  V  to  r.iivaiion,  as  a  trull  in  the  nghteouf- 
:i(  f;  fif  ih?.  Red  cmcr.  The  man,  who,  prefuming 
thit  he  has  I>cli(>v(d  to  the  fiving  ol  his  foul,»  rec- 
onc-.jt  s  Iii:r.(v,U  to  a  wicked  life-,  docs  but  deceive 
^  jv  own  hcirt  ;   i';c  troth  is  not  in  him. 


Serm.  XII. ]|  Chrijlian  Religion.  15,7 

(2.)  A  temper  difpoCng  us  to  good  works,  is  a 
neceffary  qualification  for  heaven.  "Except  a  man 
be  born  again,  he  cannot  fee  the  kingdom  of  God.'" 
And  one  that  is  born  again,  is  created  in  Chrift  un- 
to good  works.  "  Without  holinefs  no  man  can 
fee  the  Lord." — "  Into  heaven  nothing  enters  that 
defiles."  Wfiatever  pretenfions  we  may  make  to 
faith  and  the  new  creature,  yet  if  we  have  not  put 
off  the  old  man  which  is  corrupt  according  to  de- 
ceitful lulls,  and  put  on  the  new  man,  which  after 
God  is  created  in  rigbteoufnefs  and  true  hoIinefs.it 
is  manifell,  that  we  are  not  renewed  in  the  Spirit 
of  our  mind,  nor  have  learnt  the  truth,  as  it  is  in. 
Jefus.     H^nce, 

(3.)  Works  are  neceffary  as  evidences  of  our 
faith  in  Chrift,  and  of  our  title  to  heaven. 

As  thefe  are  the  fruits  of  faith,  fo  by  them  its 
fmcerity  is  proved.  This  was  the  Apoftle's  rejoic- 
ing, the  teftimony  of  his  confcience,  that  in  fim- 
plicity  and  godly  finccrity,  he  had  his  converfaticn 
in  the  world.  His  periuafion,  that  there  was  laid 
up  for  him  a  crown  of  rigbteoufnefs,  arofe  from  a 
confcioufnefs,  that  he  had  fought  a  good  fight,  and 
kept  the  faith.  He  exhorts  Chriftians  to  give  dil- 
igence unto  the  full  affurance  of  hope,  and,  for 
this  purpofc,  to  be  followers  of  them,  xvho  through 
faith  and  patience  inherit  the  promifcs. 

(4.)  Good  v.-o)ks  cffcntiaily  belong  to  rcligicii. 
They  are  binding  upon  us  in  the  obvious  rcafon  of 
things,  and  by  the  exprefs  command  of  God.  That 
we  fhould  honor  and  worfliip  the  great  and  glori- 
ous Creator,  on  whom  we  continually  depend- 
that  we  fhould  be  juft,  faithful  and  beneficent  to 
our  fellow  men,  with  whom  we  are  nearly  conned- 
ed— that  we  fhould  ufe  the  bounties  of  heaven  wiih 
fobiicty  and  temperance — and  that  we  fhould  bring 
our  appetites  and  paiTions  under  the  dominion  of 
our  reafon,  which  is  the  fuperior  faculty  of  man,  is 
p-aturally  fit  and  right,    and   explicitly  required  in 


t^h  Duties  of  the  [Serm.  XII; 

the  divine  word.  Nothing  can  remove  or  diminifti 
our  obligation  to  be  (uch  manner  of  perfons  in  all 
our  convevfation  :  Left  we  fhould  imagine,  that 
faith  fuperfedes  this  obligation,  the  gofpel  gives  it  in 
charge,  '*  that  they  who  have  believed  in  God  fhould 
be  careful  to  maintain  good  works,  becaufe  they 
are  profitable  to  men."  The  Apoftle  with  abhor- 
rence repels  the  fuggeftion,  that  Chriflians,  becaufe 
they  are  under  grace,  may  therefore  continue  in 
fin  ;  for,  fays  he,  "  How  fhall  they  who  are  dead 
lo  fin,  live  any  longer  therein  ?" 

(5.)  Works  are  necelfary  to  adorn  our  profef- 
fions,  and  honor  our  religion  before  men.  Chrif- 
lians are  exhorted  to  exhibit  the  virtues  of  the  gof- 
pel in  their  common  converfation,  that  the  word  of 
God  may  not  be  blafphemed,  nor  the  way  of  truth 
evil  fpoken  of;  but,  on  the  contrary,  the  enemies 
of  religion,  beholding  in  the  profeffors  of  it,  a  pat- 
tern of  good  works,  may  glorify  God  jn  the  day  of 
vifitation. 

Laflly  :  Woiks  are  ncccffary,  as  by  them  we  are 
to  be  judged  in  the  great  day  of  the  Lord.  This  is 
the  conflaiit  doftrine  of  the  gofpel,  that  jefusChrifr, 
to  whom  all  judgment  is  committed,  will  render  to' 
cverv  man  according  to  his  works — according  to 
the  deeds  done  in  the  body.  Though  heaven  is 
the  purchafe  of  Chrift,  yet  it  is  promifed  only  to 
them  who  feek  it  by  a  patient  continuance  in  well 
doing.  They  only  who  do  the  commandments 
Iiavc  rirlit  to  enter  into  the  holy  city.  Though  the 
rightcoulncrs  of  the  Redeemer,  and  not  our  own, 
is  the  ground  of  our  acceptance  ;  yet,  for  the  cn- 
rouragument  of  virtue  and  holinefs,God  allures  us, 
ili.it  the  future  happincfs  of  believers  will  be  meaf- 
:'.Kcl  out  to  tiietn,  in  a  greater  or  lefs  degree,  ac- 
<  ording  as  ihcy  have  more  or  lefs  abounded  in 
works  of  righteoufnefs.  "  Let  us  therefore  be  flcd- 
f.ifl  and    umno\  cable,    always    abounding    in    the 


Serm.  XII.]  Chrijllan  ReUgicn.  I59 

work  of  the  Lord,   for  as  much  as  we  know,    that 
our  labor  is  not  in  vain  in  the  Lord." 

III.  Our  laft  obfervation  is,  that  the  necefiTity  of 
works  does  not  diminifli  the  grace  of   God    in  our 
falvation,  nor  afford  us  any   pretence  for  boafting. 
The  whole  fcheme  of   redemption    originated  in 
God's  felf  moving  mercy.     It  was  not  the  works  or 
the  prayers  of   men  th^t  brought  Jefus  down  from 
heaven ;  but  the  preventing  grace  and  love  of  God 
that  gave  his   Son  to  die  for  their  fins.     It  was  not 
their  fagacity  which  difcovered;     but   his    wifdom 
which  revealed  this  glorious  Savior,    and  the  mar- 
veilqus  plan  of  falvation  through  him.     It  was  not 
their  will  that  fixed  -,    but  his  fovereign  grace  that 
ftated  the  terms  of  falvation  ;     and    his    promife  is 
the  foundation   of   our   hope.     Neither   our  faith, 
nor    repentance,    nor   works    can    be  confidered  as 
making  atonement  for  pad  fins:     That    our  falva- 
tion (lands  in  connexion  with  thefe  terms,  is  owing 
wholly  to  the  grace  of  God.     It  is   of   grace,    that 
we  are  brought  to  a  knowledge  of,  and  faith  in  Je- 
fus, and  are  difpofed  to  the  performance  of   works 
really  good.     *«  Faith   is  the  gift   of   God."     The 
means  of  faith  are  from  him  :   The  word  of  revela- 
tion is  not  our  procurement,    but    his  gracious  bc- 
Ilowment.     It  is  by  his  kind  iTifluence,  that  we  are 
excited  to  atiend  on   the  inftruftions  of  his    word. 
It  is  his  Spirit,  that  gives  the  word  a  faving  power. 
"  We  are  his  workmanfhip,  created  in  Chriii  [cfus 
to  good  works." — "  By  the  grace  of  God,"  fays  St. 
Paul,    "  1  am  what  I  am."     It    i«.  by  the  power  of 
God,  that  we  are  kept  through  faith  unto  falvation. 
If  we  live,  yet  we  live  not  by  ourfelves,  but  Chrift 
liveth  in  us.     If   we    labor,    it    is  not  by  our  own 
power,  but  by  the   grace  of   God  whicli  is  with  us. 
Our  fpiiitual  fervices  are  acceprable  only  by  Je- 
fus Chrifl:,  not  hy  their  own  intrinfic  worth    Were 
our  works  ever  fo  perfect,  yet  between  them  and  the 
reward  promifed  to  them,    there  is  no  proportion. 


l5o  Duties  of  the  ^.         [Serm.  XII. 

Therefore,  though  believos  have  their  fruit  unto 
holinefs,  and  the  end  evcrlafting  ]ife,  yet  ihis  is  the 
gift  of  God  through  Jefus  Chrift  our  Lord. 

IMPROVEMENT. 

1*  Humility  effentially  belongs  to  the  Chriflian 
temper.  The  believer  perceives  his  own  unwor- 
thinefs,  and  his  dependence  on  the  grace  of  God. 
— He  knows  he  has  no  caufe  for  boafling,  and  he 
feels  no  difpofition  to  it.  Where  faith  operates, 
the  foul  is  humbled.  So  faith  ufed  to  operate,and 
fo  it  does  flill.  They  who,  on  the  apprehenfion  of 
a  title  to  falvation,  are  puffed  up  with  pride  in 
thcmfelves,  and  contempt  of  others,  difcover  man- 
ifeft  figns  of  the  want  of  gofpelfaiih. 

2.  The  mighty  preparation  which  God  has  made 
for  our  recovery  from  the  ruins  of  the  apoftacy, 
teaches  us,  that  the  human  race  is  of  great  impor- 
tance in  the  fcale  of  rational  beincrs,  and  in  the 
ichcmc  of  God's  univcrlal  government.  Though 
in  or.rfclvcs  we  are  unworthy  of  God's  notice,  yet 
\\v  has  done  much  for  us — more  than  we  could 
have  afked — more  than  we  can  eve  n  think.  He' 
mult.  then,  have  fome  great  defigns  to  accomplifh 
b\'  us.  His  glory  is  in  fome  way  or  other  to  be 
w  onflcrfully  difplayed  in  us.  Let  us  now  fall  in 
vviih  the  defign  of  his  rich  mercy  and  f;racejefl;  here- 
aiitr,  v.(>  fhoukl  Hand  (;verlaRing  monum.ents  of 
Jus  luful  jullice,  againfl  perverlencls  and  ingrat- 
itude. 

3.  It  infinitely  concerns  us  to  comply  with  the 
pr(»po(als  of  the  golpcl. 

A  falvaiion  procured  in  the  mnnner  which  the 
gofpel  dilrovc.rs.  is  gre.if:  and  important  beyond  ail 
iaiagmalion.  If  wc  ncglecl  this,  propojtionably 
111  cat  and  awful  v.-ill  be  our  dcHrudion.  If  with- 
f;ut  the  gi;ice  here  revealed,  our  flatc  would  be 
^.  rxtched  and  hnpelef-)  :  How  dreadful  mud  be  the 


Serm.  XII.]        Chrijflian  Religion^ ..  i5i 

condition  of  thKife  who  rejeft  this  grace  ? — If  he 
v*^ho  finned  againfl  the  law/  fell  under  a  fentence 
of  death,  without  any  mercy  promifed  him,  How 
fore  will  be  the  punifhment  of  thofe,  who  defpifc 
tiie  grace  and  grieve  the  Spirit  of  God,  and  tread 
under  foot  the  blood  of  a  dying  Savior  ? 

4.  Let  no  man  flatter  himfelf,  that  he  is  in  a  Hate 
of  falvation,  as  long  as  he  lives  in  the  negleft  of 
good  works. 

Thefe  are  the  fruits  of  that  faith  by  which  we  are 
faved.  If  thefe  are  wanting,  the  root  of  the  matter 
is  not  in  us.  The  hope,comfort  and  joy,  of  Chrif- 
tian  profelforsj  mufl;  greatly  depend  on  their  care 
to  maintain  thofe  works,  to  v;hich  true  believers 
are  created,  and  which  God  has  ordained  that  they 
fhould  walk  in  them.  They  who  rife  to  the  joy 
of  hope,  on  fome  tranhent  religious  exercifes,  be- 
foie  they  have  had  opportunity  to  manifeft  their 
finccrity,  by  the  performance  of  religious  duties, 
greatly  diflionor  religion  and  dangeroufly  impofe 
on  themfelves.  And  they  who.  prefume  to  pro- 
nounce others  in  a  converted  flate, before  their  faith 
has  appeared  in  its  works,  and  their  repentance  in 
its  fruits,  it  is  to  be  feared  often  flatter  deluded  fouls 
to  their  eternal  deflru6tion. 

5.  Let  us  be  careful,  that  we  miflake  not  the  na- 
ture of  good  works. 

Vv'oiks  really  good  mufl:  proceed  from  a  good 
principle — from  a  principle  of  faith.  And  as  faith 
is  a  belief  of  the  gofpel,  fo  works  flowing  from  it 
will  be  conformed  to  the  gofpel.  They  will  be  ac- 
companied with  a  correfpondent  temper,  regulated 
hy  the  divine  precepts,  and  produced  hy  the  influ- 
ence of  gofpel  doClrines.  If  then  we  believe  that 
we  are  God's  workmanfhip,  let  us  walk  worthy  of 
the  Lord  to  all  pleafing,  and  abound  in  all  the 
fruits  of  righteoufnefs,  which  are  by  Jcfus  Chiift, 
unto  the  glory  and  praife  of  God. 


SERMON    XIIL 


EPHESIANS  ii.    ii,  12. 

Wherefore  remember,  thai  ye  were  in  time  pajfed  Gen- 
tiles in  ihejlrjh,  who  are  calUd  uncircvmciffion  b'f 
that  which  is  called  the  circumc -Jfion  in  the  Jlejh  made 
by  hands  ;  that,  at  that  time,  ye  were  without  Chrtjly 
being  aliens  Jrovi  the  commonwealth  oj  If^ael,  and 
Jlrangers  from  the  covenants  of  promife,  having  no 
hope,  and  without  God  in  the  world* 

As  the  Ephefian  church  confifled 
partly  of  Jews,  and  partly  of  Gentiles,  the  Apoflle 
in  tl)is  letter  addreH'ts  himfejf  fometimcs  to  the  one, 
and  fomctimes  to  the  other  feparately,  and  often 
to  both  jointly.  The  palTage  now  read,  he  direfts 
to  tlic  believers,  who  in  time  pafl  were  Gentiles  iu 
the  flcili."  lie  fays  in  (he  following  words,  '•  Ye, 
who  loinctimes  were  afar  off,  are  made  nigh  by  thei 
blood  of  Chrifl.'  In  what  rcfpc£ls  they  once  were 
afdr  off,  he  explains,  in  the  words  chofen  for  our 
text.  The  following  part  of  the  chapter  defcribes 
their  pie(cnt  nearncfs. 

What  is  now  before  us  is  to  (hew,  in  what  re- 
fpetls  thcfe  Kphefians,  before  their  convcrfion  to  the 
faith  of  Chrid,  were  at  a  di fiance  from  God  ;  and 
how  the  dcfcription  here  given  of  their  unhappy 
11  ale  may  be  applied  to  fmr.crs  under  the  gofpcl, 


SEkM.  Xlll.]       Chrijlian  Religion,  a-^g 

I.  The  Apoftle  calls  upon  them  to  remember, 
that  "  they  were  in  time  pad  Gentiles  in  the  flefh." 

He  admoniOies  them  not  to  forget  ^he  difmal 
flate  of  Heathenifm  out  of  which  they  had  lately 
been  called  ;  but  often  to  refled;  upon  it  with  at. 
tcntion  atid  ferioufnefs,  that  they  might  ever  main- 
tain a  humble  fenfe  of  their  own  unworthinefs,  and 
awaken  in  their  fouls  thankful  and  admiring  ap- 
prehenfions  of  that  grace  which  had  wrought  in 
them  fo  glorious  a  change. 

We  are  here  taught  that  Chriftians,  who  have 
been  the  favored  fubjefts  of  God's  renewing  grace, 
ought  to  remember  their  former  guilty  condition, 
and  the  awful  danger  from  which  they  have  efcap- 
ed.  God  fays  to  Jerufalem,  after  her  happy  ref- 
toration,  "  Thou  fhalt  remember  thy  ways,  and  be 
aftiamed.  I  will  eftablifli  my  covenant  with  thee, 
that  thou  may  eft  remember  and  be  confounded, 
and  never  open  thy  mouth  any  more  beeaufe  of 
thy  Ihame,  when  I  am  pacified  toward  thee  for  all 
that  thou  haft  dohe."  The  Apoftle  Paul,  after  his 
corivetTion  to  the  gofpel,  frequently  reviews,  and 
deeply  laments  his  former  life,  calling  himfelf  a 
blafphemer,  a  perfecutor  and  chief  of  fmners,  and 
he  acknowledges  with  grateful  admiration,  the 
mercy  of  God,  which  had  revealed  Chrift  in  him, 
and  put  him  into  the  gofpel  miniftry. 

A  recolledlion  of  former  ilupidity,  impenitence 
and  guilt  keeps  the  Chriftian  humble  and  watch- 
ful, enlivens  his  gratitude  to  God,  and  warms  his 
zeal  in  religion.  He  is  not  difpofed  to  exalt  him- 
felf on  account  of  the  fpiritual  change,  which,  he 
hopes,  has  taken  place  in  him  :  He  is  rather  inclin- 
ed to  think  others  better  than  himfelf,  being  con- 
fcious  of  greater  vilenefs  and  guilt  in  himfelf,  than 
he  can  difcern  in  them.  While  he  rejoices  in  the 
humble  perfuafion,  that  he  is  a  new  creature,  hs 
acknowledges,  that  by  the  grace  of  God  he  is  what 
he  is,     He  adores  that  grace,  which  has  placed  him 


-I'g^  Duties  of  the  [Serm.  Xlil. 

under  the  means  of  falvation,  and  rendered  thefe 
means  efFcftual  to  renew  bis  heart.  He  takes  no 
glory  to  himf'slf,  but  lives  by  faith  in  that  grace 
which  has  already  formed  him  to  a  fpiritual  tem- 
per ■and  life.  They  who,  after  a  fuppofed  conver- 
fidn.:;  forgetting  what  they  once  were,  indulge  a 
conBdence  in  thcrnfelves  and  a  contempt  of  others, 
give  fad  proofs,  that  their  converfioa  is  not  froni 
iin  to  God,  but  only  from  ftupidity  to  pride — from 
carclcirncls  to  vain  glory. 

II.  The  Apoftle  reminds  thefe  Ephefian  con- 
verts of  that  contempt,  with  which  they  once  had 
been  treated  by  the  Jews.  "  Ye  were  called  the 
uncircumcifion  by  that  which  is  called  the  circum- 
cilion  in  the  fleth  made  by  hands." 

\V^hen  God  chofe  the  feed  of  Abraham  to  be  a 
peculiar  people  to  himfelf,  he  inftituted  circumcif- 
ion  as  a  leal  of  his  covenant  with  them,  a  maris 
of  diftin£lion  from  heathens  and  idolaters,  and  a 
fign  of  their  high  privileges  and  obligations.  But 
the  Jews,  in  the  latter  period  of  their  national  ex- 
ilience,  inftead  of  improving  this  gracious  dif* 
tin6lion  to  humility,  gratitude  and  obedience,  per- 
verted it  to  pride,  fcllcoriridence  and  contempt  of 
mankind.  They  gloried  in  thenifclves  as  the  feed 
oi  Abraham  and  the  children  of  God,  reprobated 
oJku-  nations  as  liis  enemies,  treated  them  as  un- 
cltan,  and  nc!t  only  excluded  them  from  the  ben- 
cilt  ol  religious  cornnmnion,  but  even,  denied  them 
the  common  oOTices  of  humanity.  And  we  find, 
that  one  oi  tlivir  greateR  objeflions  againfl:  the 
golpel,  was,  that  it  offered  falvation  to  the  Gen- 
tiles. 

llj'pocrites  are  apt  to  value  thcrnfelves  upon 
the:r  external  privileges,  and  to  confine  falvation 
to  iheniiclvcs  and  thofe  of  their  party  and  com- 
plexion. Tilt;  fmcere  Chriilian  values  his  exter- 
nal privileges  as  means  of  holinefs.  lie  rejoices 
v.\  th<;m,  nut  as  what  dircttly  iiititle  him  to  heaven. 


Serm.  XIIL]        Chrijiian  Religion.  165 

but  as  what,  he  hopes,  may  be  the  means  of  fitting 
hitn  for  heaven.  PofTelTcd  of  the  benevolent  Spirit: 
of  the  gofpel,  he  vvifhes  that  oth-rs  may  enjoy  the 
fame  privileges  with  himf-lf.  He  choofes  to  think, 
that  there  is  much  real  godiinefs  among  thofe  who 
have  never  known  all  his  advantages,  or  joined 
themfclves  to  his  community.  On  fuch  he  looks 
rather  with  compaffion  than  contempt ;  and  on 
himfelf,  with  concern  rather  than  confidence.  He 
admires  the  fovereign  grace  of  God,  which  has 
made  him  to  differ,  and  he  is  folicitous  fo  to  im- 
prove the  gracious  diilinCtion,  that  it  may  turn  to 
his  falvation — not  to  hi?  condemnation. 

HI.  The  Apoftle  tells  them,  that,  "at  that  time, 
they  were  without  Chnft." 

To  the  Jews  were  chiefly  confined  the  difcover- 
ies  which  God  made  of  a  Savior  to  com.e.  From 
them,  in  their  captivities  and  difperfions,  the  Gen- 
tiles obtained  that  knowledge  which  they  had  of 
this  wonderful  and  glorious  pcrfon.  The  knowl- 
edge which  they  thus  acquired,  was  imperfeft, 
mixed  with  error  and  uncertainty,  and  at  befl,  ex- 
tended only  to  a  few.  The  Jews,  in  the  times  near 
to  Chrifl's  appearance,  had  generally  embraced  tlie 
opinion,  tliat  the  MefTiab,  in  the  character  of  a  tem- 
poral prince,  would  crtdi  a  kingdom  in  their  coun_. 
try,  and  give  them  dominion  over  the  othernations 
of  the  earth.  However  they  m.ight  glory  in  the  ex- 
petlaiion  of  fuch  a  Savior,  the  Gentiles  contem- 
plating him  in  this  character,  would  regard  his  ap- 
pearance as  a  calamity,  rather  than  a  blefling.  As 
the  Gentiles  in  aejieral  had  no  knowledge  of  ChrilJ:, 
and  what  imitations  were  given  them  by  the  Jew-s, 
were  uncertain  and  erroneous,  the  ApolUc  might 
truly  fay,  "  They  were  v/ithout  Chrifl." 

What  think    you  of   theji^r    condition  ? — Was  it 

not  exceedingly  to  be  lamented  ? — How  a(Fc6ting 

mufl  it  be  to   this  benevolent  Apoftle,  to  foe  whole 

nations — innumerable  multitudes  of  intelligent  and 

h 


i65  Duties  of  the  [Serm.  Xllli 

immortal  beings,   involved  in  guilt  and  ruin,    and 
ignorant  of  the  only  way  of  deliverance  ?  Can  you 
wonder,  that  he  encountered  fo  many  dangers  and 
deaths  to  fpread    among  thefe   poor    Gentiles,   the 
knowledge  of   the  Redeemer's  name  ?  But  let  me 
afk  you,  Why    Was  this    knowledge    defirable  ? — 
Was  it  not,  that,  by  faith  in    him,    and  fubmiffion 
to  him,  they  might  obtain  an  iniereft   in  the  great 
falvution  which  he  has  bronght  to  a  guilty  world  ? 
You  have  the  knowledge  of   Ch'ill.     To  you  his 
gofpel  has  come.     But   if   you  live    in    unbelief, 
what  bcnefiu  do   you  expeft  from  him  ? — What  is 
your  condi.ion  better   than  theirs  ? — You  will  fay, 
"  You  are  not  in  unbelief  :  You  acknowledge,  that 
Jcfus  is  a  divi-ne  Savior,  and  his    gofpel    a    divine 
revelation."     Thus  far  is  well.  But  have  you  fub- 
Initted  to  Chrifl  as  a  Savior?  Are  you  governed  by 
his  gofpel  ?   If  not,  your  faith  is  vain  ;  it  will  nev- 
er fave  you.     When  your    faith  is   accompanied 
with  repentance   of  fin,  and  a  purpofe  of  new  obe- 
dience ;  when  it  produces  an  habirual  conformity 
of  heart  to    the    religion   which  Chrift  has  taught, 
then  you  have    believed  to  the  falvation    of   your 
fouls.     Until  you    have  fuch    a   faith  as  this,  you 
arc  as  truly  without  Chrift,  as  they  who  have  nev- 
er hcird  of  hiTTi.     If   you  think   the    condition  of 
the  heathens    deplorable,    becaufe    they   have    not 
heard  of  Chrift,  how  deplorable  muft  be  your  con- 
dition, who  have  heard  oF    him,    and   yet  in  heart 
rejecl  hi:n  ? — If  they  penfii,  it  may  be   pleaded  in 
mitigation  of    iheir  doom,  that   they  knew  not  the 
way  of  deliverance.    But  for  you  who  believe,  that 
God   has  fent  his  Son  to  redeem  you,  what  excufc 
can  be   urged,  if  ft  ill  you  defpife  the  falvation  of- 
fered you  ? — That  knowledge,  which  )ou  think  fo 
diftinguiiliing  a  privilege,  will  turn  to  your  great, 
cr  condemnation.     Go   then,    humbly    fubmit  to 
this  Savior,  and  penitently  rely  on  his    atonement, 
and  thus  fecure  an  intercft  in  the  falvation  which 


SsRM.  XIII.]       Chrijliun  Rdifioru  ^tf 

he  has  purchafed,  left  you  fall  under  a  more  aw- 
ful doom,  than  they  who  are  without  the  knowl- 
edge of  him.  Every  day  you  live  in  impenitence^ 
your  condition  is  in  fome  refpe£ls  mors  dangerous 
than  theirs,  to  whom  the  wordoffalvation  has  nev- 
er been  fent. 

IV.  The  Apoftle  farther  obferves,  that  thefe  E- 
phelians  were  "  aliens  from  the  commonwealth  ol 
Ifrael." 

To  the  Ifraelites  pertained  the  fervice  of  God. 
To  the  forms  of  worftiip  inftituted  in  the  Mofaic 
law,  none  were  admitted  but  Jews,  andfuchas  were 
profclyted  to  the  Jewifh  religion.  Ail  uncircum- 
cifed  heathens  were  excluded  as  aliens.  The  A- 
poftle  fays,  verfc  14,  "  Chrift  has  broken  down 
the  middle  wzi^l  of  partition,  which  was  between 
us  ;"  between  Jews  and  Gentiies.  He  alludes  to 
the  partition  wall  in  the  temple,  which  feparated 
the  court  of  the  Gentiles  from  the  holy  place,  into 
which  the  Jews  might  enter  ;  but  no  alien  could  be 
admitted. 

The  gofpel  has  inftituted  a  fervice  tiiore  pure 
and  fpiritual  than  that  appointed  by  the  law  of 
Mofes  ;  and  all  Chriflians  are  a  holy  priefthood, 
to  offer  up  fpiritual  facrifices,  acceptable  to  God, 
through  Jefus  Chrift.  By  his  biood  they  have 
boldnefs  to  enter  into  the  holieft,  in  a  new  and  liv- 
ing way. 

Nov/  if  the  Gentiles  were  unhappy  in  an  exclu- 
fion  from  the  fervice  of  the  Jewifti  fanftuary,  How 
guil  y  are  tliey  who  exclude  themfelves  from  the 
more  excellent  fervice  of  the  Chriilian  church  ? 
If  thev  who  were  denied  admiftion  to  the  ancient 
temple,  were  in  fo  dangerous  a  cafe,  How  awful  is 
the  cafe  of  thofe,  who  contemptuouHy  turn  away 
from  gofpel  ordinances,  when  their  attej^dance 
j,p  not  only  permit' ed,  but  required  ?  ?  ■ 

We  have  much  ftronger    inducements  to  atteha 
on  the  fervice   of  God  under  the  gofpel,  than  G^ti- 
L2; 


1^5  Duties  of  the  [Serw.  XIII, 

tiles  could  have  to  join  themfelves  to  the  common- 
wealth of  Ifrael.  The  Chriftian  fen^ice  is  more 
fimple  and  eafy,  more  pure  and  fpiritual,  than  the 
Jewifh  ;  fuccefs  is  more  furely  promifed  ;  greater 
afliftance  is  offered;  richer  bleflings  are  exhibited; 
theintercefli'm  of  an  allprevailing  Mediator  is  more 
exprefsly  revealed. 

If  fome  of  thofe  friends,  with  whom  we  mingle 
in  our  common  employments  and  amufements, 
were  under  an  abfolute  exclufiotr  from  the  privil- 
eo^e  of  uniting  in  the  devotions  of  the  chnrch,  and 
atrendingon  the  means  of  knowledge  and  falvation, 
fhould  we  not  think  them  very  unhappy  ? — Should 
we  not  look  upon  them  with  fenfible  pity  and  con- 
cern, whenever  we  met  them  ?  In  the  good  provi- 
dence of  God,  \ve  are  allowed  this  privilege.  But 
how  many  dcfpife  it  ? — They  who  will  not  ufc  a 
privilege  when  they  have  it,  are  not  at  all  the  bet- 
ter for  it.  Their  condition  is  no  happier,  than  if 
they  never  had  rt-ceived  it  :  Nay  ;  it  is  more — far 
more  guilty  and  wretched.  The  Apoflle  fpeaks  of 
thofe,  who  put  from  them  the  word  of  God,  a* 
judging  themfelves  urrworthy  of  eternal  life,  and 
bringing  on  their  fouls  a  wonderful  deftru6lion. 

V.  The  Apoftic   adds  :  "  They   were  ftrangers 
from  the  covenants  of  promife." 

A  covenant,  in  common  acceptation,  h  an  a- 
greement  between  tv/a  parties,  in  which  a  promife 
is  made  by  the  one,  on  certain  conditions  to  be 
performed  by  the  other.  God's  dealings  with  men 
are  called  by  this  name  in  allulion  to  fuch  ufages 
among  them.  Though  there  is  not  an  exaft  fimil- 
arity  in  all  points,  yet  there  is  a  reft  mblance  in 
this  main  point,  that  we  become  entitled  to  prom- 
ifed blellings  by  a  compliance  with  required  con- 
ditions. But  then,  it  fhould  be  remembered,  what- 
ever the  conditions  are,  they  in  no  fenfe  defervff4, 
the  bledings  ;  nor  are  they  performed  by  our  own 
indc'pendcnt  ability  ;  nor  is  the  confent  to  perform 


Serm.  XIII.]         Chrijlian  Religion.  .1^9 

them,  optional,  as  in  human  covenants  :  But  the 
bkfljngs  promifed  aie  gifts  fronn  God — the  condi- 
tions required  are  performed  by  grace  d  erivedtrom 
him— and  the  whole  plan  of  the  covenant  is  confli- 
tuted  for  us  by  his  wifdom,  and  enjoined  upon  us 
by  his  auihority. 

It  is  obfervable  ;  the  Apoftle  here  fpealcs  of 
covenants,  more  than  one.  So  in  Romans  i:^'.  4. 
He  fays,  "  To  the  Jews  belonged  ihe  covenants. 
He  pr^.  bably  refers  to  ihe  covenant  with  Abraham, 
which  becaufe  it  was  feveral  times  renewed  and 
promulged,  may  be  called  Jhe  Covenants. 

This. was  eminently  a  covenant  oi  promife.  It 
contained  that  great  and  glorious  promife, 
which  is  the  fubflance  of  the  gofpcl,  that  the  Lord 
would  be  a  God  to  him  and  (ohis  feed,  through  that 
Savior,  in  whom  all  the  families  of  the  earth  (hould 
be  bleffed.  This  covenant  with  Abraham  was  re- 
peated to  Ifaac  and  to  Jacob  ;  and  afterward  pro- 
claimed to  the  nation  of  the  ]t'ws,  ;  it  was  illuftrat- 
ed  and  explained  by  the  prophets,  and  flill  more 
fully  difplayed  and  confirmed  by  the  gofpel.  This 
was  properly  the  covenant  of  grace  ;  and  it  em- 
braced all  believers  of  all  nations,  as  well  as  the 
natural  defcen^nts  of  Abraham.  "  As  many  as 
are  of  the  faith  are  bleffed  with  faithful  Abra- 
ham." "  They  who  are  Chrift's,  are  Abraham's 
feed,  and  heirs  according  to  the  promife."  "  The 
blelFmg  of  Abraham,"  that  God  would  be  a  God  to 
him  and  his  feed,  "  is  come  on  the  Gentiles  through 
Jelus  Chrifl." 

Now  the  Apoftle  obferves,  that  the  Gentiles  were 
flrangers  to  this  covenant  of  promife.  The  dif- 
coveryofif,  until  the  Savior  czvnc,  was  almofl 
wholly  confined  to  the  Jews,  How  unhappy  was 
the  condition  of  the  Gentile  world,  in  thofe  dark 
and  benighted  ages,  which  preceded  the  gofpel  I 
Tiny  knew  the  judgment  of  God,  that  finncrs  like 
then:,  were  worthy  of  death;  but  knew  not  the  way 

L3 


i^af  Suites  of  the  [Serm.  Xirf, 

of  pardon  and  peace.  They  had  only  a  general 
apprehenfion  of  God's  goodnefs,  not  any  exprefs 
promife,  on  which  to  ground  their  hope.  Moll  of 
them*  had  fuch  abfurd  notions  of  the  divine  char- 
after,  and  fuch  faint  conceptions  of  futurity,  that 
they  funk  down  into  an  unfeeling  ftupidity.  "  They 
walked  in  the  vanity  of  their  mind,  having  their 
underflanding  darkened,  being  alienated  from  the 
life  of  God  through  the  ignorance  .that  was  in  them 
becaufe  of  the  blindnefs  of  their  hearts,  and  being 
pall  feeling,  gave  themftlves  over  to  woik  all  un- 
cleannefs  with  greedinefs." 

Happy  are  we  in  a  full  difcovery  of  the  cove- 
nant of  grace.  In  the  gofpel  which  is  come  to  us, 
the  bledings  of  pardon  and  eternal  life,  are  more 
exprefsly  promifed,  and  that  faith  and  repentance, 
xvliich  are  the  conditions  of  thofe  bleflings,  are 
more  clearly  ftated,  than  they  were  in  former  dif- 
penfations.  And  if  we,  who  are  acquainted  with 
the  terms  and  the  promifes  of  the  covenant,  final- 
ly rejcQ  them,  our  cafe  will  be  far  more  wretched 
than  theirs  v.'ho  were  ftrangeis  to  them.  **  It  had 
been  better  for  us  not  to  have  known  the  way  of 
TightcouTnefs,  than,  after  we  have  Jcnown  it,  to  turn 
from  the  holy  commandment  delivered  unto  us." 
Let  us  then  flee  for  refuge  to  lay  hold  on  the  hope 
fet  before  us.     I  proceed  to  obferve, 

VI.  The  Gentiles  are  faid  to  "have  had  no 
hope."  They  had  no  clear  and  diRinft  hope  of  a 
future  exiftence. 

Many  cf  them  fcarcely  believed,  or  even  thought 
of  a  life  beyond  this.  They  had  no  apprehenfion, 
hardly  the  idea  of  a^reftorauon  of  the  body.  Thofe 
who  believed  a  future  flate,  had  but  obfcure,  and, 
fome  of  them,  very  abfurd  conceptions  of  it.  Still 
more  ignoiant  were  they,  of  the  qualifications  ne- 
ceffary  for  happinefs  after  death.  Some  difcovery 
of  thefe  important  matters  was  made  by  the  Jewifc 


Serm.  XIII.]        Chrijlian  Religion,  171 

revelation  j  but  it  is  by  the  gofpel  only,    that  life 
and  immortality  are  brought  to  light. 

This  elucidates  and  confirms  the  arrangements, 
which  reafon  fuggefls,  in  favor  of  a  future  (late  ; 
fuch  as  the  prefent  unequal  diftribution  of  rewards 
and  punifhments  ;  our  natural  capacity  for  higher 
improvements  than  our  condition  in  this  world 
will  permit  ;  the  impoflibility  that  fuch  as  die 
young  fhould  ever  anlwer  the  purpofes  of  a  ration- 
al exiften  e,  unlefs  they  exift  in  another  flate;  the 
ardent  defire  of  immortality  which  is  implanted  in 
every  bread,  and  which  fenfibly  operates  in  all, 
except  where  it  is  overpowered  by  corrupt  princi- 
ples and  vicious  habits.  ;^nd  befides  thefc  ;  it  has 
made  explicit  rieclarat;ons  and  promifes  of  theref- 
unedion  of  the  body  and  a  future  exiftence,  and 
confirmed  them  by  a  plain,  obvious  fa6t,  the  ref- 
urreQion  and  afcenfion  of  Jefus  Chrift,  the  Son  of 
God,  and  a  teacher  fent  from  him. 

It  has  not  only  taught  us  in  general,  that  there 
will  be  another  life,  but  has  informed  us  of  jnany 
important  circumftances  relating  to  it  ;  particular- 
ly, that,  in  feme  unknown  period  of  duration, 
there  will  be  an  end  of  the  human  fucceflion,  and 
of  the  probationary  exiftence  of  mankind — that 
then  will  commence  a  general  judgment  of  the 
world — that  unto  this  judgment  v/ill  be  brought 
every  work  of  man,  with  every  fecret  thing — that 
rewards  and  punifhments  will  be  difpenfed  accord- 
ing to  men's  different  charafters,  and  proportioned 
to  their  different  degrees  of  holincfs,  or  wickednefs 
— that,  in  the  conclufion  of  the  judgment,  the  wick« 
ed  will  go  away  into  everlafting  punifhment,  and 
the  righteous  into  life  eternal. 

We  have  now  a  glorious  hope  fet  before  us. 
Guilty  and  unworthy  as  we  are,  we  may  be  recon* 
ciled  unto  God  by  the  death,  and  faved  by  the  life 
of  Jefus.  So  rich  and  extenfive  is  the  grace  re- 
vealed in  the  gofpel,  that  a  confcioufuefs  ofpaft- 
L  4 


J 73  Buties  of  ih  [SzRM.KlJf, 

guilt  is  no  juft  ground  of  difcouragement  to  thofe 
ivho  feel  the  workings  of  godly  forrow,  and  the 
refolutions  of  new  obedience.  *'  The  righteouf- 
nefs  of  God,  through  the  faith  of  Ch rift  is  unto  all, 
and  upon  all  them  who  believe,  and  there  is  no 
difference." 

Do  we  think  with  compaflion  and  concern  on  the 
cafe  of  thole,  who  know  not  the  way  of  peace,  and 
have  no  hope  ? — Let  us  not  then  defpife  the  glo- 
rious hope  propofcd  lo  us,  but  receive  it  with 
thankfulnefs  and  joy.  In  a  way  of  repentance  to- 
ward God,  and  faiih  tov/ard  our  Lord  Jefus  Chrift, 
the  gofpel  fct£  before  us  the  hope  of  a  gloriou? 
immortality;  but  if  we  coniinue  in  unbelief  an4 
impenitence,  we  can  have  no  part  in  the  matter, 
Are  there  not  many,  who,  if  they  were  to  fpeak  fe- 
ri^oufly,  mufl  confefs,  that  by  the  terms  of  the  gof- 
pel, they  are  excluded  from  the  bleifednefs  pro- 
pofed  ?  Will  you  live,  as  the  Gentiles  formerly 
Hved.  without  hope  ?  Will  you  put  yourfelves  in 
a  condition  worfe  than  theirs,  when  you  enjoy  fo 
bigh  advantages  ?  Will  you  turn  the  means  of 
hope  into  occafions  of  prefent  guilt  and  future  def- 
pair  ?  Lay  hold  on  this  hope,  while  it  is  withii^ 
your  reach — Seek  for  eternal  life  by  a  patient  con- 
tinuance in  well  doing — Give  diligence  to  the  full 
alfurance  of  hope  to  the  end — Be  not  flothful,  but 
follov/ers  of  them,  who  through  faith  and  patience 
inhciit  the  promiics. 

VIL  The  lad  character  of  ihefc  Gentiles  is,  that; 
*'  thev  w<^Mc  without  God  in  the  world."  They 
were  Atheifls  in  a  world,  in  which  God  was  man- 
ifcfl. 

The  Ileaihcns  generally  had  fome  apprehcnfion 
of  a  De:ty  ;  hut  they  were  without  a  knowledge 
of  the  on:*  (nic  God,  and  without  a  jufl  idea  of  his 
rhara^kr.  'i  l;cy  did  fervire  to  them,  who  by  na- 
ture v.-c\c  no  gods  ;  or,  if  they  knew  fomething  of 
C':d,  yet  "  they  glorified  him  not  as  God,  neither 


Sehm.  XIII.3         Chriftlan  Religicn.  fj^ 

were  thankful,  but  became  vain  in  their  imagina- 
tions, and  changed  the  truth  of  God  into  a  lie,  and 
worQiipped  and  ferved  the  creature  more  than  the 
Creator,  who  is  blefled  forever." 

To  us,  who  have  been  early  taught  the  exift- 
ence  and  government  of  one  Supreme,  all  PerfcQ: 
Be.ng,  nothing  is  more  unaccountable,  than  the  a- 
theifm  and  idolatiy,  which  have  appeared  in  the 
world.  To  us  it  is  aftonifliing,  that  any  Ihould 
deny  the  exiftence  of  an  eternal,  independent  pow- 
er, and  afcribe  to  chance  and  fate  all  the  ^things 
which  we  behold  ;  and  no  lefs  aftonifliing,  that 
any  fhould  imagine  the  godhead  to  be  like  unto 
gold  and  fiiver  and  ftone,  graven  by  art  and  man's 
device. 

But  while  we  condemn  the  atheift  and  the  idol- 
ater, let  us  take  heed  left  we  alfo  fall  under  the 
fame  condemnation.  Many,  who  profefs  to  know- 
God,  in  works  deny  him.  Many,  who  would  not 
kneel  to  a  graven  image,  or  proflrate  themfelves 
before  the  rifmg  fun.  flill  ferve  the  creature  more 
than  the  Creator,  love  mammon  more  than  God, 
and  are  governed  more  by  their  own  lulls  than  by 
bis  will. 

However  clearly  you  can  demonftrate  the  exig- 
ence and  provid<5nce  of  God,  and  whatever  ration- 
al fenfimcnts  you  entertain  concerning  his  charac- 
ter and  government  ;  if  you  feek  not  his  favor 
with  your  whole  heart,  and  in  preference  to  every 
worldly  intcreft — if  you  forget  him  in  your  or- 
dinary concerns,  and  acknowledge  him  not  in  your 
daily  wants  and  fupplies — if  you  negleQ  lo  main- 
tain communion  with  him  by  mediation,  thankf- 
giving  and  prayer — if  you  indulge  a  temper,  and 
purfue  a  courfe,  contrary  to  his  will  ;  you  are  a-; 
really,  as  the  atheifl,  without  God  in  the  world. 
While  you  condemn  thofe,  who,  in  conttadiclion 
to  the  plaineft  evidence,  fay,  there  is  no  God, 
How    will  you  juflify  ycurfelves,    who   in  rcntra- 


174  Duties  of  the,  &C,     {[Serm.  XIITi 

di6lion  {o  your  own  belief,  live  as  if  there  were  no 
God? 

There  are  more  atheifts  in  the  world,  than  pro- 
fefs  themrelves  fuch.  "  The  tranfgreffion  of  the 
wicked  faith,  There  is  no  fear  of  God  before  his 
eyes."  How  unaccountable  is  the  flupidity  of  fin- 
ners !  God  is  not  far  from  them  :  He  loads  them 
with  bleffings,  fatisBes  them  with  good,  fills  them 
with  gladnefs  ;  yet  they  know  him  not,  or  will  not 
regard  him.  This  God  calls  the  heavens  to  behold 
with  aftonifhment  :  "  I  have  nourifhed  and  brought 
up  children,  but  they  have  rebelled  againft  me. 
The  ox  knoweth  his  owner,  and  the  afs  his  mat- 
ter's crib  ;  but  Ifrael  doth  not  know — my  people 
doth  not  conGder.  Who  hath  heard  fuch  a  thing  ? 
Hath  a  nation  changed  her  gods,  which  yet  are  no 
gods  ?  But  my  people  hath  changed  their  glory 
for  that  which  doth  not  profit.  They  have  forfaE. 
en  me,  the  fountain  of  living  water,  and  have  hew- 
ed  them  out  broken  cifterns,  which  can  hold  no 
water." 

Let  us  lament  the  atheifm  and  idolatry  of  our 
own  hearts.  Since  we  know  God,  let  us  glorify 
him  as  God,  by  thankfulnefs  and  obedience.  Let 
us,  by  the  difcoveries  of  his  cb«ra£ler  made  before 
our  eyes,  and  the  exercifes  of  his  goodnefs  which 
we  daily  experience,  be  perfuaded  to  prefent  our- 
felves  living  facrifices,  holy  and  acceptable  to  him  j 
for  this  is  our  rcafonable  fcrvice. 


SERMON     XiV, 


EPHESIANS  ii.   13 18. 

Bui  noxu  in  Chriji  Jefus,  ye  who  fometimes  were  fat 
off,  are  made  nigh  by  the  blood  of  Chriji.  For  he 
is  our  peace,who  hath  made  both  one,  and  hath  brok' 
en  down  the  middle  wall  of  partition  between  us  ; 
having  abolijlied  in  his  Jlejh  the  enmity,  even  the  law 
of  commandments  contained  in  ordinances,  for  to 
make  in  himjtlf  of  twain  one  new  man,  Jo  making 
peace  ;  and  that  he  might  rtconcile  both  unto  God  in 
one  body  by  the  crojs,  having  Jlam  the  enmity  thereby; 
and  came  and  preached  peace  to  you  who  were  ajar 
off,  and  to  them  that  were  nigh  ;  for  through  him 
zue  both  have  an  accejs  by  one  Spirit  unto  the  Fa^ 
thtr. 

In  the  preceding  verfes,  the  Apoftle 
reminds  the  Gentile  believers  in  Ephefus,  in  what 
refpe6ls  they  had  formerly  lived  at  a  diftance  from 
God.  They  were  Gentiles  in  the  flefh — they  were 
by  Jews  defpifed,  as  not  having  the  mark  and  fign 
of  God's  people — they  were  without  the  knowl- 
edge of  Chrift — they  were  excluded  from  the  priv- 
ilege of  wot  (hipping  God  in  his  fan£tuary — they 
were  Grangers  to  the  gracious  promife  of  the  covc^ 
enant — they  had  no  fure  hope  of  a  future  life— • 
5nd  they  were  without  God  in  the  world. 


ly^  Dutiei  cf  th  [Serm.  XIV, 

In  the  words  now  read,  he  defcribes  that  happy 
flate  of  neainefs  to  God,  into  which  they  were 
brought  by  the  gofpel.  "He  fays,  verfe  13,  "  Ye 
■who  fometimes  were  far  off,  are  made  nigh  by  ihe 
blood  of  Chrift/'  The  circuraftances  of  this  near- 
nefs  he  diftinftly  illuftrates  in  the  following  words, 
which  we  will  now  open  and  apply. 

I.  They  were  brought  within  the  church  of  God, 
and  admitted  to  equal  privileges  with  his  ancient 
people  the  Jews. 

The  feed  of  Abraham  were  the  people,  whom 
Cod  chofe,  and  whom  he  caufed  to  approach  near 
to  himfelf.  To  ihem  he  fhewed  his  llatutes  and 
his  judgments  ;  he  dealt  not  fo  with  any  orher  na- 
tion. The  Gentiles  he  left  afar  off  from  him. — ^— 
"But  now,"  fays  the  Apoftle,  '■''ihejt  are  made  nigh 
in  Chrift,"  as  well  as  the  Jews.  "  Chrift  is  our 
peace."  He  has  made  a  peace — a  union  between 
Jews  and  Gentiles.  *'  He  has  made  both  to  be 
one."  He  has  formed  them  into  one  church,  and 
given  them  nn  equal  fiiare  in  gofpel  privileges,  fo 
that  one  has  no  preeminence  above  the  orher. — 
Chrift  fays,  *'  I  lay  down  my  life  for  the  flieep  ,;'* 
not  merely  for  thofe  of  the  ancient  fold  ;  *'  for  I 
have  other  flieepjwhich  are  not  o\  this  fold  :  Them 
alfo  I  mud  bring.and  they  fhall  hear  my  voicc,and  ' 
there  fhall  be  one  fold  and  one  fliepherd." 

"He  has  broken  down  the  middle  vvall  of  parti- 
tion which  \^\%  between  us."  He  has  abolilhed  the 
ceremonial  law,  which  was  a  wall  of  feparation  be- 
tween Jews  and  other  nations.  The  Apollle  al- 
ludes to  the  wall  in  the  temple,  which  divided  the 
court  of  the  Gentiles  from  ihe  holy  place,  where 
thtjt'vs  were  allowed  to  worftiip.  On  this  wall, 
Jofcplius  lavs,  it  was  written,  "  that  no  alien  might 
go  through  it." 

The  Apoflle  adds.  "  Chrift  hath  abolifhed  in  bis 
flefh  the  enmity,  even  the  law  of  commandments, 
con  lilting  in  ordinances,  to  make  in  himfelf  of  twoi 


Serm.  XI V.^  Chrijiian,  Retigion.  tyf 

one  ne-v  man,  fo  making  peace"  between  them.— 
That  which  made  the  enmity, or  feparation  between 
Jews  and  Gentiles  was  the  law  of  ceremonies  and 
ordinances  ;  for  thele  were  peculiar  to  the  Jews  :•— 
Uncircumcifed Gentiles  were  not  admitted  to  them. 
Thefe  Chrifl  has  abolifhed  in  his  flefh.  The  great 
intention  of  them  was  to  prefigure  Chrifl's  fuffer- 
ings  in  the  flelh  for  the  fins  of  the  world.  When 
he  oflFered  himfelf  on  the  crofs,  he  abolifhed  thefe 
ordinances  as  being  no  1  nger  of  ufe,  and  thus  re- 
moved the  enmiry,  or  the  occafion  of  diftindion 
between  Jews  and  Gentiles.  So  the  Apoflle  fays 
in  his  epiltle  to  the  Coloffians.  '*  He  hath  made 
peace  through  the  blood  of  the  erofs,  and  hath 
blotted  out  the  hand  wriiing  of  ordinances,  which 
was  agnnft  us"  Gentiles,  "  and  hath  taken  it  out 
of  the  way,  having  n  uled  it  to  the  crofs." 

As  the  death  of  Chritl  was  defigned  alike  for  the 
benefit  of  all  nations,  fo  when  he  removed  the  Ia\^ 
of  ceremonies  given  to  the  Jews,  he  inflituted  a 
more  fimple  way  of  worlhip,  which  fhould  be  com- 
mon to  Gentiles,  as  well  as  Jews.  As  he  made  no 
diflin6lion  between  them  in  the  defign  of  his  death, 
fo  he  would  allow  none  to  be  made  in  regard  of  the 
privileges  of  his  worfhip;  but  would  reconcile  both 
in  one  body. 

You  here  fee,  and  you  ought  to  remember,  that 
one  great  defign  of  Chrifl's  death  was  to  abolifb 
former  dillin6lions,  to  unite  all  nations  in  one 
church,  and  to  create  in  himfelf  one  new  man,  fo 
making  peace.  He  has  purchafed  the  church  with 
his  blood,  and  his  church  is  one.  Though,  for  the 
convenience  of  worfhip,  it  may  be  divided  into 
manv  members,  flill  it  is  one  body  in  him.  He 
is  the  head  of  the  church,  and  the  Savior  of  the 
body. 

Hence  it  follows,  that  all  contentions,  divifions 
and  fcparations  in  the  church  of  Chrifl, are  a  direft 
^ppolition  to  the  defign  of  his  death.  As  the  mem- 


ijrg  Duties  of  the  []Serm.  XlV# 

bers  of  a  particular  church  ought  to  walk  together 
in  peace,  fo  particular  churches  ftio'ild  maintain 
communion  with  one  another.  They  fhould  coop- 
erate in  building  up  the  great  kingdom  of  their 
common  Lord,  until  they  all  come  in  the  unity  of 
the  faith  and  of  the  knowledge  of  the  Son  of  God, 
unto  the  menfure  of  the  ftature  of  the  fulnefs  of 
Christ.  Chrinians  may  entertain  different  opin- 
ions in  the  lefs  important  dotlrines  of  the  gofpel, 
9nd  may  pradice  different  ufages  in  the  worfhip  of 
God  ;  but  as  long  as  they  hold  the  head,  on  which 
all  the  members  depend,  and  as  long  as  they  call 
on  the  name  of  the  fame  Lord  Jefus  Chiift,  they 
ihould  regard  and  treat  each  other  as  fellow  mem- 
bers in  him. 

Moft  of  the  Churches  planted  by  the  Apoftles, 
confiftcd  both  of  Jews  and  Gentiles.  Thefe,  having 
been  differently  educated,  and  flill  retaining  fomc 
of  thtir  ancient  habits,  often  fell  into  troublefomc 
contentions.  But  in  thefe  caftis  Paul  always  incul- 
cated forbearance,  condefcenfion  and  charity.-—— 
While  he  required  the  churches  to  purge  out  the 
openly  wicked  and  ungodly,  he  cautioned  believers^ 
not  to  judge  and  condemn  one  another  for  circum-' 
ftantial  differences,  and  exhorted  them,  wherein 
they  were  agreed,  to  walk  by  the  fame  rule. 

If  we  fepara;e  from  thecommunionof  our  breth- 
ren for  differences,  which  enter  not  into  the  effence 
of  religion;  or  if  we  renounce  fellowfhip  with  par- 
ticular churches,  which  flill,  we  have  reafon  to 
hope.  Chrifl  has  owned  and  blelfed,  we  not  only 
oppofe  the  plain  inflrudlions  of  the  gofpel,  but 
counteratl  one  great  defign  of  Chrill's  death, which 
was  to  dcllroy  all  enmity,  and  reconcile  his  difci- 
fvJes  in  one  body. 

Il  is  the  duty  of  all  Chriflians  to  excite  one  an- 
other to  luvc  and  good  works,  and  to  unite  in  ad- 
vancing tlie  common  intercd  of  pure  religion.-  ■  - 
Tiicy  are  to   leek,  not  merely  their  own  profit,  but 


Serm.  XIV.^         Chrijlian  Religion,  tjg 

the  profit  of  many.  They  are  not  only  to  confult, 
each  one  his  own  perfonal  edification  ;  but  to  flu. 
dy  the  things  which  make  for  peace,  and  the  things 
wherewith  they  may  edify  one  another. 

II.  Thefe  Ephefians  were  brought  near  to  God, 
as  they  were  admitted  to  enjoy  the  gojpel,  which  is 
a  difpenfation  of  grace  and  peace. 

The  Apoftle  fays,  "  Chnll  came  and  preached 
peace  to  you  who  were  afar  oflp,  and  to  them  that 
are  near."  Chiift  came  to  the  Ephefians,  not  per- 
fonally,  but  by  the  mini  (try  of  his  Apoflles,  and 
preached  pardon  and  falvation  to  them,  as  well  as 
to  the  Jews. 

If  it  is  a  happinefs  to  enjoy  peace  with  God,  it 
is  a  privilege  to  hear  it  proclaimed,  its  nature  ex- 
plained, and  its  terms  propofed.     *'  Blefled  are  the 

people,  who  know  the  joyful   found." *'  How 

beautiful  are  the  feet  of  him,  that  bringeth  good 
tidings,  that  publiftieth  peace,  that  bringeth  glad 
tidings  of  good,  that  publilheth  falvation,  that  faith 
unto  Zion,  Thy  king  reigneth," 

As  thejews  were  faid  to  be  near  to  God,  becaufe 
to  them  pertained  the  giving  of  the  law  and  the  fer- 
vice  of  the  faufluary  ;  fo  thefe  Gentiles  were  now 
faid  to  be  made  nigh,  becaufe  to  them  was  preach- 
ed the  gofpel  of  peace,  and  the  offer  of  falvation 
through  a  Redeemer. 

If  they  were  near  to  God  in  the  enjoyment  of 
Paul's  miniltry,  we  alfo  are  near  ;  for  to  us  are 
committed  the  truths  taught  by  his  miniftry.  The 
do£lrines  which  the  Apoftles  preached,  are  contain- 
ed in  their  writings.  Thefe,  through  the  good  Prov- 
idence of  God,  are  in  our  poflellion:  We  may  con- 
fult them  in  the  hours  of  retirement ;  we  may  hear 
them  opened  and  applied  in  the  fan61uary  of  God. 
We  need  not  fay,  "  Who  fhall  afcend  into  heaven, to 
bring  Chrill  down  from  above?  Or, Who  (hall  de- 
fcend  into  the  deep,  to  bring  Chrift  up  from  the  dead?" 


i8o  Duties  of  the  [^Serm.  XIV* 

— For  the  word  is  nigh  us,  even  that  fame  word 
of  falvation  which  Chrift  preached,  firft  in  his  own 
perfon,  and  then  by  the  minillry  of  his  Apoftle^ 
— We  are  the  people,  who  know  the  joyful  found, 
and  to  whom  peace  through  Jefus  Chrift  is  pro- 
claimed. God  has  brought  us  near  to  himfelf,  to 
do  his  fervice  in  the  tabernacle.  He  has  fent  to  us 
the  gofpel  of  his  Son  :  In  the  midft  of  us  he  has 
citabiifhed  his  churches :  We  are  invited  to  be- 
hold the  beauty  of  the  Lord,  and  to  inquire  in  his 
temple. 

Our  high  privileges  are  not  the  efifeQs  of  our 
own  previous  choice,  but  of  God's  fovereign  grace. 
He  has  revealed  to  us  thofe  glorious  things,  which 
are  hidden  from  millions  of  our  fellow  fmners. — > 
Why  is  it  fo  ? — We  can  only  fay,  "  So  it  feemed 
good  in  his  fight." 

Let  us  remember,  however,  that  to  whom  much 
is  given,  of  them  much  will  be  required.  The 
nearer  we  are  brought  to  God,  the  farther  fhall  we 
be  banifhed  from  him,  if  wc  defpife  his  grace.  So 
our  Lord  fays  to  Capernaum,  in  which  he  often 
preached  and  did  works  ;  •'  Thou,  Capernaum, 
which  art  exalted  to  heaven,  fhalt  be  caft  down"  to 
hell  ;  for  if  the  mighty  works  which  have  been 
done  in  thee,  had  been  done  in  Sodom,  it  would 
have  remained  until  this  day.  Therefore  it  fliall  be 
more  tolerable  for  Sodom  in  the  day  of  judgment, 
than  for  thee." 

III.  Among  thefe  Ephefians, many  were  brought 
near  to  God  by  the  renovation  of  their  fouh  after  his 
image. 

The  Apoflle  fays  to  them,  "  In  Chrift  ye  are 
made  nigh,  for  he  is  our  peate,  who  hath  made 
both  one,  and  h.ith  aboliftied  the  enmity,  to  make 
in  himfelf  of  twain  one  new  man." 

It  was  the  defign  of  the  gofpel,  not  only  to  unite 
Jews  and  Gentiles  in  one  church, but  to  makeihem 
nao  men,   that  they  might  walk  in  ncxonefs  of  life.— ^ 


Serm,  XIV.]  Chriflian  Religion*  l8i 

Accordingly  the  Apoftle,  in  the  4ih  chapter,  ob- 
ferves,  that  "they  had  been  taught,  as  the  truth  is 
in  Jefus,  that  they  fhould  put  off,  concerning  their 
former  converfation,  the  old  man,  which  is  corrupt 
according  to  the  deceitful  lufts,  ftiould  be  renewed 
in  the  fpirit  of  their  tnind,  and  Ihould  put  on  the 
new  man,  which,  after  God,  is  created  in  righteouf- 
nefs  and  tnie  holinefs."  The  old  man  fignifies 
thofe  evil  habits  which  they  had  long  indulged  in 
their  Hea.henifm.  The  new  man  is  that  life  of 
holinefs  and  righteoufnefs  which  the  gofpel  re- 
quires. This  is  called  true  holinefs,  and  a  renewal 
of  the  fpirit,  in  diflin6lion  from  thofe  outward 
forms  in  whichjews,  as  well  as  Heathens,  had  once 
relied. 

Now,  when  we  are  renewed  in  the  fpirit  of  the 
mind,  arid  made  holy  in  the  hidden  man  of  the 
heart,  then  we  are  brought  near  to  God.  All  ha- 
bitual linners,  how  near  foever  in  their  vifible  priv- 
ileges, are  in  their  hearts  far  from  him.  They  have 
in  them  a  carnal  mind,  which  ii  enmity  againfl 
God,  and  will  not  be  fubje6t  to  his  law.  They  are 
enemies  in  their  minds  by  wicked  works.  They 
may  profefs  to  know  God  ;  but  in  wdrks  they  deny 
him,  being  abominable  and  difobedient,  and  unto 
every  good  work  reprobate.  But  true  Chriflians 
are  nigh  to  God,  as  they  are  partakers  of  his  na- 
ture, renewed  after  his  image,  and  conformed  to  his 
chara6ter. 

If  the  enjoyment  of  the  gofpel  brings  us  riear  to 
God,  the  efficacy  of  the  gofpel  on  our  fouls  brings 
us  nearer  flill  ;  for  this  afiimilates  us  to  him.  We 
may  be  near  to  him  in  external  privileges,  and  yet 
be  far  off  in  the  difpofition  of  our  minds.  There 
are  thofe,  who  draw  near  to  God  with  their  mouthsi 
v/hen  their  hearts  are  far  from  him.  If  we  not  on- 
ly profefs  the  word  of  truth,  but  are  born  of  this 
incorruptible  feed — this  word,  which  liveth  and  a- 
bideth  for  ever,  and  have  purified  our  fouls  in 
M 


>?2  b idles  of  the  [Serm.  XlV. 

obeying  the  truth  ;  then  we  may  properly  be  faid 
to  be  made  nigh  to  God.  "  While  we  walk  in  the 
light,  as  he  is  in  the  light,  we  have  fellowihip  with 
him." — 'When  we  dwell  in  love,  we  dwell  in  God 
and  lie  in  us,  for  he  is  love." 

Let  us  not  content  ourfelves  with  a  profelTed  and 
vifible  nearnefs  to  God,  but  feck  a  fpiritual  union 
with  him  in  a  participation  of  the  divine  nature.— 
Let  us  walk  with  him  in  the  exercife  of  faiih  and 
love,  in  the  contemplation  of  his  perfeftions,  in  a 
lenfe  of  his  prefence,  and  in  the  obfervance  of  his 
commands.  When  we  are  renewed  in  the  fpiritof 
the  mind  and  walk  in  newnefs  of  life,  we  may  be 
Taid  to  come  nigh  to  God  ;  for  then  we  are  like 
him,  and  enjoy  communion  with  him. 

IV.  This  nearnefs  to  God  farther  implies  a  ftate 
O^  peace  loith  him. 

The  Apolile  here  fpeaks,  not  only  of  a  reconcil- 
iation between  Jews  and  Gentiles,  but  of  a  recon- 
ciliation of  both  unto  God.  '^  Chrift  hath  abolifh- 
ed    the  enmity,    that   he  might  make  in  himfelf  of 

twain  one  new  man and  that  he  might  reconcile 

both  unto  Goi  in  one  body  by  the  crofs." 

As  finners  arc  enemies  to  God  in  their  minds,  fo 
they  are  objefts  of  his  holy  difpleafure,  '•  He  is 
angry  with  them  every  day."  And  his  "  falvation 
is  far  from  them."  They  fay  unto  God,  "  Depart 
from  us,  for  we  defire  not  the  knowledge  of  thy 
ways."  And  a  fcntencc,  correfponding  with  this 
language  of  their  hearts,  is  prepared  for  them  ; — 
*' Depart  from  me,  ye  workers  of  iniquitj'^ ;  I  know 
you  not."  But  when  they  return  to  God  by  re- 
pentance, then  his  anger  is  turned  awar,  and  the 
fentence  is  revoked.  When  their  enmity  is  flain, 
and  their  lelf  exalting  thoughts  are  humbled,  then 
God  receives  them  gracioufly  and  loves  them  free- 
ly ;  he  IS  merciful  to  their  unrighteoufnef<,  and  le- 
members  their  ^i\s  no  more.  "  lieing  juRified  by 
faith,    they    have    peace    with    God  through  Jefus 


Serm.  XIV.]  Chrijlian  Religion,  i^^ 

Chrift."  They  are  interefted  in  that  gracious  prom- 
ife,  "I  will  be  a  God  and  a  Father  to  you  ;  and  ye 
fhall  be  my  fons  and  daughters." — "  There  is  no 
condemnation  to  them,  becaufe  they  are  in  Chrift 
Jefus,  and  they  walk  not  after  the  flefh,  but  after 
the  Spirit." 

This  reconciliation  is  eflFe6led  "  by  the  blood  of" 
Chrift  fhed  on  "the  crofs." — "  The  chaflifement  of 
our  peace  was  laid  on  him." — "  He  fufFered  for 
pur  fms,  the  juft  for  the  unjuft,that  he  might  bring 
us  to  God."  And  "God  makes  us  accepted  in  the 
Beloved." — "  He  is  iri  Chrift  reconciling  the  world 
to  himfelf,  not  imputing  their  trefpafles."     Happy 

is  the  believer  thus  brought    near    unto   God. 

*'  BlelTed  is  the  man.,  whofe  tranfgreflions  are  thus 
forgiven,  and  his  fins  covered.  BlefTed  is  the  man, 
to  whom  rhe  Lord  imputeth  iiot  iniquity,  and  in 
whofe  fpirit  there  is  no  guile."  He  looks  back 
with  aftonifliment  on  his  former  ftate  of  eftrange- 
ment  from  Godj  and  on  the  falfe  fecurity  which, 
he  felt,  while  all  his  fins  were  unpardoned,  and 
his  guilty  foul  expofed  to  eternal  condemnation. 
He  meditates  with  thankful  admiration  on  the  mer- 
cy of  God, which  has  brought  him  within  the  fount! 
of  the  gofpel,  has  awakened  his  attention  to  the 
danger  of  his  condition  and  to  the  relief  provided, 
and  has  given  him  repentance  and  the  remilTion  of 
fins.  He  views  with  delight  the  face  of  a  recon- 
ciled God,  and  finds  pleafure  in  the  confcioufnefs 
of  a  heart  reconciled  to  him.  He  looks  forward 
with  the  joy  of  hope  to  that  day,  when  he  fhall  be 
admitted  fiill  nearer  to  God,  and  fliall  mingle  with 
faints  and  ancrels  in  his  prefcnce,  where  is  fulnefs 
of  joy  and  pleafures  for  ever  more. 

V.  Another  circuraftance  of    the   nearnefs  men- 
tioned in  the  text,  is    accefs   to  God  in  Prayer. 

"  Through  Chrift   reconciling  us  to  God,   ivc  both 
have  accefs  unto  the  Father  " 


x84  Duties  of  the  [Serm.  XIV, 

The  ]ews  drew  near  to  God  by  the  facrifices  of 
beads  ;  we  may  come  nearer  to  him  b}'  the  facri- 
fice  of  Chrift.  Of  this  the  legal  facrifices  were  but 
types,  and  from  this  they  derived  all  their  virtue. 
And  '"if  the  blood  of  beafts,fprinkling  theunclean, 
fanftified  to  the  purifying  of  the  flefh,  How  much 
^ore  fhall  the  blood  of  Chrift,  who  throigh  the 
eternal  Spirit  oflFered  himfelf  without  foot  to  God, 
purge  our  confcience  from  dead  works  to  ferve  the 
Jiving  God  ?" 

The  high  prieft  under  the  law,  having  offered 
facrifice  for  the  fins  of  the  people,  entered  by  the 
blood  of  this  facrifice  into  the  moft  holy  place,  to 
make  interceflion  for  th?m  ;  and  while  he  interced- 
ed for  them  there,  they  were  praying  without.  But 
Chrift  by  his  own  blood  has  entered  into  heaven  to 
appear  in  the  prefence  of  God  for  us  ;  and  by  his 
blood  we  now  have  boldnefs  to  enter  into  the  ho- 
lieft  in  that  new  and  living  way,  which  he  has  con- 
fecrated.  Since  we  have  fuch  an  high  prieft  over 
the  houfe  of  God,  we  may  come  boldly  to  his  feat, 
and  obtain  mercy,  and  find  grace  to  help  in  time  of 
need. 

Such  is  the  grace  of  the  gofpel,  that  it  calls  Jin- 
ners,  under  an  awakening  fenfe  of  guilt,  to  apply 
unto  God,  as  a  God  of  mercy  in  Chrift  Jefus,  and 
gives  them  rcafon  to  hope,  that  their  application 
will  not  be  in  vain.  But  there  is  a  peculiar  fenfe, 
in  which  true  believers  come  nigh  to  him.  They 
have  thofe  promifes  of  alfiftance  and  acceptance, 
which  others  cannot  appropriate.  The  Apoftle 
favs,  "  Through  Chrift  we  have  accefs  by  faith  in- 
to this  grace,  in  which  we  ftand,  and  rejoice  iii 
hope  of  the  glory  of  God." — "  In  him  we  have 
boldnefs  and  accefs  with  confidence  by  the  faith  of 
him." — "  The  Spirit  helpeth  our  infirmities,  and 
maketh  interccftion  for  us  according  to  the  will  of 
God."  ^, 


Serm.  XIV. 3       Chrijlian  Religion',  jgc 

What  a  high  privilege    do  Chrinians   enjoy  ? 

They  come  daily  to  God  in  prayer  and  piaife.— ^ 
They  tell  him  their  wants,  thank  him  for  his  boun- 
ties, and  (elicit  farther  fupplies.  They  come  to 
him  in  the  name  of  a  Mediator, who  has  purchafed 
for  them  all  the  bleflings  which  ihey  need.  Thev 
come  to  him  as  a  co\  enant  God,  who  has  promifed 
thai  he  will  never  foriake  them. 

When  they  have  fuch  a  clear  and  fenfiblc  view 
of  God's  holinefs,  wifd-'m,  power  and  grace,  as  a- 
wakcns  their  pious  affecliuns,  raifcs  them  above 
earthly  things,  collects  and  fixes  their  thoughts, 
and  excites  more  ardent  defires  of  heaven,  greater 
averfion  to  lin,  and  more  a£tive  refolutions  for  du- 
ty, then  mav  they  be  faid  to  draw  near  to  God  with 
the  heart.  Then  thev  enjoy  fpiritual  communion 
with  him.  The  Pfalmifl  experienced  in  the  fanc- 
tuary  fuch  an  iniercourle  with  God  as  this.  There 
he  faw  God's  power  and  glory,  and  felt  the  com- 
munications of  divine  light  and  love.  This  one 
thing  he  defired,  that  he  might  dwell  in  the  houfe 
of  the  Lord  all  the  days  of  his  life.  This  was  his 
language,  "  W^hom  have  1  in  heaven  but  thee  ? — 
There  is  none  upon  earth  that  I  defire  befides  thee. 
— It  is  good  for  me  to  draw  near  to  God.  I  have 
put  my  trufl  in  him." 

\T.  Another  important  circumftance  of  nearnefs, 
to  God,  is  the  prefence  of  his  holy  Spirit. 

The  Apoftle  fays,  "We  have  accefs  by  the  Spirit 
unto  the  Father." 

The  grace  of  the  Spirit  was  granted,  for  the  fup- 
poit  and  comfort  of  good  men  under  the  Old  Tcf- 
tament.  David  prays,  "  Take  not  thy  holy  Spirit 
from  me — uphold  me  with  thy  free  Spirit."  But 
under  the  gofpel,  which  is  a  miniftratjon  of  the 
Spirit,  it  is  more  explicitly  promifed.  and  more 
amply  afforded.  "God  has  flied  forth  the  Spirit 
abundantly  through  Jefus  Chrift."  The  Spirit  not 
only  makes  occanonal  viQts  to,  but  takes  a  Rated 
M3 


i8^  Duties  of  the  [Serm.  XIV. 

refidence  with  humble  believers.  They  are  his 
habitation — his  temples.  They  walk  in  him,  and 
are  led  by  him.  By  him  they  are  fan6lified,llrength- 
encd  and  comforted.  He  helps  their  infirmities  in. 
prayer,  vvitnelTes  to  their  adoption,  and  preferves 
them  unto  falvation.  Chrift  fays  to  his  difciples, 
"  If  any  man  love  me,  htm  will  my  Father  love, 
and  we  will  come  and  make  our  abode  with  him." 
This  fpake  he  of  the  Spirit,which  the  Father  would 
fend  in  his  name. 

Happy  is  the  good  Chriftian  in  this  nearnefs  tq 
God.  Senfible  of  his  own  weaknefs,  he  rejoices  in 
Chrift,  in  whom  all  fulnefs  dwells,  and  of  whofe 
fulnels  he  may  receive  even  grace  for  grace.  Paul, 
when  he  felt  his  weaknefs,  found  himfelf  flrong. — 
He  took  pleafure  in  infirmities,  becaufe  the  power 
of  Chrift  refted  upon  him  : — He  was  contented  in. 
every  Hate  : — He  knew  both  how  to  be  abafed,and, 
how  to  abound  : — Through  Chrift  ftrengthening 
him  he  could  do  all  thincrs.  When  he  was  cruci- 
ficd  with  Chrift_,  he  was  ftill  alive,  becaufe  Chrift; 
lived  in  him.  He  acknowledged,  that  by  God's 
grace  he  was  made  what  he  was  ;  and  he  could  fay, 
the  grace  beftowed  on  him  was  not  in  vain.  He 
labored  the  more  abundantly ;  yet  not  he,  but  the 
grace  of  Chrift  that  was  with  him. 

To  judge  then, whether  we  have  the  Spirit  dwell- 
ing in  us,  we  muft  inquire.  Whether  the  works  of 
the  Spirit  can  be  found  in  us.  Paul  labored  a- 
bundantly — was  conftant  in  duty — contented  in 
every  condition — humble  in  his  thoughis  of  himfelf. 
— We  then  have  the  bL'ft  proof,  that  the  grace  of 
God  is  with  us,  when  wc  can  trace  its  happy  ef- 
feas. 

I  have  now  opened  to  you  the  fevcral  circum- 
fiances  of  that  nearnefs  to  God,  which  the  Apoftle 
mentions  as  the  Iiigh  privilege  of  humble  Chrif-, 
tians. 


Serm.  XIV.]         Chrijlian  Religicn.  187 

The  firfl  and  leading  circumflances  of  this  near- 
nefs  we  all  enjoy.  Gcd's  houfe  and  worfliiphis  word 
and  ordinances  are  nigh  us.  From  our  childhood" 
we  have  known  the  holy  {'ciiptures,  which  are  able 
to  make  us  wife  to  falvation.  Let  us  give  giory  to 
God,  who  thus  has  diftinguifhed  us  from  multi- 
tudes of  our  fellow  creatures.  Let  us  not,  howev- 
er, content  ourfelves  with  fuch  a  nearnefs  as  this  ; 
but  improve  our  favorable  condition  to  a  flill  great- 
er and  more  important  nearnefs.  We  may  be 
made  nigh  in  refpeft  of  privileges,  and  jet  remain 
in  our  hearts  afrir  off  from  God.  It  concerns  us  to 
examine,  whether  we  are  partakers  of  God's  holi- 
nefs,  conformed  to  his  will,  reconciled  to  his  gov- 
ernment, and  intereRed  in  his  pardoning  grace. — 
If  we  are  enemies  m  our  minds,  it  concerns  us  im- 
mediately to  renounce  our  enmity,  and  accept  that 
gloiious  peace,  which  is  purchafed  by  the  Son  of-. 
God. 

Let  us  praife  God  for  the  interpofition  of  his-. 
Son,  who  is  our  peace.  His  death  on  the  crofs  is 
the  foundation  of  our  habitual  nearnefs  to  God,  our- 
aftiial  approaches  to  him,  and  our  comfortabio 
hopes  of  the  future  enjoyment  of  him.  He  fufFer- 
ed  for  our  fins,  that  he  might  bring  us  to  God  — 
He  took  on  him  our  nature,  that  we  might  partake 
of  the  divins.  In  our  nature  he  afcended  to  heav- 
en, that  we  might  follow  him  thither.  He  appears 
in  the  prefet.ce  of  God  for  us,  that  we  may  draw 
near  in  the  full  alTurance  of  faith. 

Let  none  defpife  the  word  difpenfed,  and  the  or- 
dinances adminiftered  in  the  church.  Thefe  arc 
the  means  bv  which  believers  come  near  to  God, 
receive  the  communications  of  his  grace,  and  ob- 
tain a  preparation  for  glory.  However  lightly 
fome  may  efteem  iheft^  means,  pious  fouls  find 
them  highly  uftful  to  warm  their  holy  affeclions, 
ftrengthen  their  good  rcfolutions,  improve  their 
virtuous  tempers, and  bfing  them  nearer  to  heaven, 
M  4 


i88  Duties  of  the  [Serm.  XlV. 

Let  none  imagine,  that  they  are  above  the  nee<| 
of  divine  ordinances  ;  nor  yet  let  any  fuppofe,  that; 
religion  mainly  confills  in  the  obfervanc^  of  xbAir^i 
but  let  all  regard  them  as  the  means  of  hoiiu^^s^ 
and  attend  upon  them,  with  a  view  to  brin^:  i;  ir 
fouls  nearer  to  God  in  the  love  of  his  chaiacitr, 
and  in  the  praftice  of  every  duty. 

Our  fubjeO;  inftruCls  us,  when  we  may  be  faid 
to  enjoy  God's  prefence  in  religious  worfhip.  It 
is,  when  we  draw  near  to  him  in  fuch  a  manner, 
that  the  true  end  of  worfhip  is  anfwered — when  a 
holy  temper  is  increafed,  holy  refolutions  confirm- 
ed, an  averfion  to  lin  ftrengthened,  and  faith  and 
humility  promoted.  It  is  not  merely  the  elevation 
of  affedlion  in  God's  worfhip,  which  indicates  his 
prefence  with  us  :  Abetter  proof  is  the  correfpond- 
ence  of  our  hearts  to  the  defign  of  his  worfhip, 
which  is  the  promotion  of  knowledge,  faith,  holi- 
nefs,  charity,  heavenlinefs,  and  conftancy  in  duty. 
—In  a  word,  when  we  find,  that  God's  ordinances 
make  us  better,  we  may  conclude  that  we  have  been 
with  him. 

i  How  great  is  the  evil  of  fin  f  It  is  this  which  fep- 
arates  the  foul  from  God.  In  nearnefs  to  hiixi 
confifls  the  felicity  of  rational  beings  :  Di  fiance 
from  him  is  their  mifery  ; — all  pretences  to  happi- 
nefs  are  vain,  while  man  is  a  flranger  to  God.  Let 
him  be  furrounded  with  all  the  riches,  honors  and 
joys  that  the  world  can  give  ;  flill,  if  he  is  far  from 
God,  he  is  far  from  happinefs.  He  who  is  with- 
out God,  has  no  hope.  Do  the  fenfual  and  pro- 
fane boafl  of  pleafureSjWhen  God  is  not  in  all  their 
thoughts  ? — How  vain  are  thefe  pleafurcs !  How 
unfatisfying — how  tranlient !  In  themoment  of  death 
they  will  vanifh  for  ever,  and  leave  the  foul  over- 
whelmed with  forrow. 

Let  us  be  afraid  of  every  thing  that  tends  to 
draw  us  away  from  God  ;  and  love  every  thing, 
•vhich  brings  us  nearer  to   him.     Let  us  feck  him 


Serm.  XIV.3         Chrijlian  Religion, 


189 


with  nur  whole  hearts  ;  preferve  daily  communion 
with  him  ;  choofe  his  favor  as  our  happinefs,  his 
fervice  as  our  employment,  his  word  as  our  guide, 
his  ordinances  as  our  refrefhment,  his  houfe  as 
the  gate  of  heaven,  and  heavfen  as  our  eternal 
home. 


SERMON      Xy. 


S:?HESIANS  ii,  19- — 21. 

Now  therefore yi  are  no  more  Jlr angers,  hut  ftllow^ 
citizens  with  the  Saints  and  of  the  houfihold  of  Gody 
and  are  built  upon  the  foundation  of  the  Apoftles  and 
Prophets,  Jefus  Chrifl  himfelf  being  the  chief  cor^ 
ner  flone  ;  in  whom  all  the  building,  fitly  framedr 
together,  groweih  unto  an  holy  temple  in  the  Lord, 
in  whom  you  alfo  are  buildcd  together  for  an  habitat 
Hon  of  God  through  the  Spirit. 

1  HESE  Ephefian  Gentiles,  as  tbe 
Apoftle  obfcrves,  had  in  times  pafl  been  aliens 
from  the  commonwealth  or  citizenfhip  of  Ifrael, 
ftrangers  from  the  covenants  of  promife,  without 
Chrill,  and  afar  off  from  God.  But  bv  the  gof- 
pel  there  was  a  great  change  made  in  their  condi- 
tion. They  were  brought  near  to  God,  and  the 
enmity  between  the  Jews  and  ihem  was  abolifhcd 
by  the  blood  of  the  crofs,  fo  that  both  were  now- 
reconciled  to  God  in  one  body,  and  wtrc  become 
one  new  man.  "  Therefore,"  fays  the  Apoftle  in 
the  text,  "ye  are  no  more  ftrangers  and  foreign- 
ers," as  ye  were  formerly,  "  but  fellow  citizens 
with  the  faints,  and  of  the  houfthold  ol  God." 

He   defcribcs    the    Chriftian    church  as  a  city  or 
hovfthold — Pic  teaches  us  the  natur&  of  {Xvitjoundc^ 


Serm.  XV.]  Chrifiian  Religion.  ^^^ 

iion  on  which  the  building  flands — He  fignifics  that 
the  building,  for  its  performance  and  fecurity, 
jnufl  be  united  to  the  foundation — and,  finally, 
that  it  may  grow  into  an  holy  temple,  and  be- 
come an  habitation  of  God  ;  all  the  parts  mull  be 
framed  into,  and  incorporated  with  one  another. 

I.  The  Apoftle  reprefents  the  church  of  God 
under  the  figure  of  a  city,  and  a  honfthoid. 

1.  A  church  muft  reiemble  a  family  or  city,  in 
refpeft  of  order  and  government  ;  for  vy'ilhout  thefc 
a  religious  fociety  can  no  more  fubfilt,  than  a  civil 
comiDunity,  or  a  houfehold. 

In  a  city  there  mufl  be  laws  to  regulate  the  man- 
ners of  the  citizens,  and  officers  to  publifh  and  ad- 
piinifler  the  laws.  So  it  muft  be  in  the  church  of 
God.  The  laws  of  this  facred  community  are  im- 
mediately inftitutcd  by  God  himfelf ;  and  by  him 
officers  are  appointed  to  explain  thefe  laws,  incul- 
cate obedience  to  them,  reprove  (he  violations  of 
them,  and  hold  up  to  general  view  the  folemnfanc- 
tions  annexed  to  them.  Though  he  does  not  di- 
re6lly  mdigitate  the  perfons,  who  are  to  a£t  as  offi- 
cers in  his  church,  yet  he  has  prefcribed  the  nc- 
ceffai-y  qualifications  for,  and  the  mode  of  intro- 
duftion  to  the  inflituted  office,  and  without  a  reg- 
ular call  and  indu6lion,  no  man  has  a  right  to 
affume  a  facred,  any  more  than  a  civil  funtlion. 
As  in  a  civil  community  every  appointment  to  of- 
fice muft  be  agreeable  to  the  conftitution  ;  fo  in 
the  church,  every  appointment  muft  be  agreeable 
to  the  gofpel,  which  is  the  great  charter  of  its 
privileges.  If  in  a  ftate  every  man,  whopleafed, 
might  ufurp  the  powers  of  magiflracy,  and  demand 
obedience  from  his  fellow  citizens,  there  would  be 
nothing  but  riot  and  confufion  :  So  it  would  be  in 
the  church,  if  every  perfon,  at  his  option,  might 
officiate  as  a  public  ruler  or  teacher.  In  this  cafe, 
a  church  would  refemble  Babel,  rather  than  a  well 
regulated  city.     Officers  m  ChriR's   church  are  to 


tgi  Putiesofthc  [Serm.  XV. 

a£l,  not  as  having  dominion  over  the  faith  andcon- 
fcience,  but  as  being  helpers  of  the  knowledge  and 
comfort  of  their  fellow  ChriQians.  They  are  to 
apply  the  threatenings,  and  in  fome  cafes,  the 
cenfures  of  Chrill  their  Lord,  for  the  convidion 
and  reformation  of  the  unruly  ;  but  thev  are  not 
to  ad  as  Lords,  over  Chrift's  heritage  :  Whatever 
authority  they  have,  they  are  to  ufe  it  only  for  ed- 
ification, not  for  de{lru6lion. 

Now  as  God  has  inflituted  government  in  his 
church,  for  the  promotion  of  holinefs  and  good 
works,  fo  to  this  government  every  one  is  bound 
to  fubmit.  What  would  you  think  of  a  man,  who 
Ihould  profefs  himfelf  a  citizen  of  the  ftate,andyet 
fhould  claim  an  exemption  from  its  jurifdi6lion  ? — 
Juft  the  fame  muft  you  think  of  a  man,  whoprofeffes 
to  be  a  Chriftian,  and  yet  lives  at  large,  without 
fubjecling  himfelf  to  the  difcipline  of  any  Chriftian 
church. 

There  are  thofe  who  pretend  to  believe  the  gof- 
pel,  and  Vv'ho  have  much  to  fay  about  the  church, 
and  yet  never  own  themfelves  fubjetl  to  Chrift's 
authority  in  it.  They  never  have  explicitly  cov- 
enanted lo  walk  in  communion  with  this,  or  that, 
or  any  other  church  of  Chrift.  They  confider 
tliemfelves  as  totally  exempt  fiom  Chriftian  jurif- 
diftion.  Now  why  is  not  this  as  great  an  incon- 
fiftency  in  the  religious,  as  the  fame  condu6i  would 
be  in  the  civil  life.  The  truth  is,  every  man  who 
believes  the  gofpel,  is  bound  to  fubmit  to  all  its 
plain  inftitutions  ;  and  fince  Chrift  has  ordained, 
that  his  difciplcs  (hall  unite  in  focieties  for  mutual 
v/atchfuJnefs,  edification  and  comfort,  every  man 
:s  obliged  to  comply  with  this  inftitution,  by  walk- 
ing in  fellowfhip  with  fome  Chriftian  church. 
And  they  who  imagine,  they  are  not  under  the 
fame  obligations  as  others,  or  are  not  fubjccls  of 
Chriftian  difcipline  equally  with  others,  becaufe 
tliej  never  have  joined  themfelves  to  any  particu- 


Se RM.  XV.]         Chrijlim  Religion,  j^j 

lar  church,  fhould  confider,  that  they  have  norlghc 
to  live  in  this  loofe  and  difconnefted  manner,  and 
therefore  their  excufe  is  of  no  avail. 

2.  In  a  city,  or  houfchold,  all  the  members 
have  a  mutual  relation,  and  partake  in  the  com- 
mon privileges  ;  and,  though  they  are  placed  in. 
diflFer  nt  ftations  and  conditions,  they  mufl  all 
contribute  to  the  general  happinefs.  So  Chriflians 
are  called  fellow  citizens,  brethren,  and  members 
one  of  another.  They  are  all  related  to  the  fame 
univerfal  parent,  who  is  above  all,  through  all,  and 
in  them  all.  They  dwell  in  the  fame  houfe,  the 
church,  meet  at  the  fame  table,  and  eat  of  the  fame 
bread.  They  fhould  therefore  regard  one  another 
as  brethren,  feel  for  each  other's  welfare,  and,  ac- 
cording to  their  refpeftive  abilities,  promote  the 
general  edification  and  comfort. 

3.  In  a  city,  and  alfo  in  a  family,  there  is  a 
common  intereft.  Though  each  member  has  cer* 
tain  feparaie  rights,  yet  there  are  fome  great  con- 
cerns, which  belong  to  the  whole,  and  which  are 
the  objeft  of  the  union.  So  it  is  in  the  church  of 
Chrift.  We  are  called  into  this  facred  kind  of  fo- 
ciety,  that  we  may  be  fellow  helpers  in  the  fame 
great  defign,  the  promotion  of  religion  and  the 
common  faivation.  Every  Chriflian,  in  his  pri- 
vate capacity,  is  to  work  out  his  own  faivation  ; 
but,  as  a  member  of  the  church,  he  is  to  regard  the 
faivation  of  others.  The  gofpel  dirc6ls  us  to  con- 
fider one  another,  that  we  may  provoke  unto  love 
and  good  works^ — to  ftudy  the  things  wherewith 
one  may  edify  another — to  feek  not  merely  our 
own  profit,  but  the  profit  of  many,  that  they  may 
be  laved. 

As  all  the  members  of  a  particular  church 
Ihould  cooperate  in  advancing  her  fpiritual  inter- 
eft, fo  all  churches  ftiould  concur  in  building  up 
the  common  interefts  of  Chrift's  kingdom.  A  par- 
ticular member  is  never   to  difturb  the  peace,  and 


1q4  Duties  of  ths  [Serm.  XVI 

obftrafi  the  edification  of  the  church,  under  pre- 
tence of  perfonal  edification  :  Neither  ought  a  col- 
lediou  of  Chriftians  to  take  fuch  meafures  for 
building  up  themfelves,  as  tend  to  the  difquietude 
or  diirokition  of  other  churches.  But  all  ftiould 
a6l  as  fellow  citizens  in  o-ne  grand  community, 
and  as  brethren  in  one  affectionate  family.  The 
common  edification  is  one  principal  end  of  focial 
xvorfhip  ;  and  for  this  end  every  Chriftian  oughfc 
to  attend  upon  it,  even  though  he  fhould  find  but 
little  benefit  accrue  to  himfelf.  . 

If  a  member  of  civil  fociety  fhould  renounce 
every  ufeful  employment,  and  give  himfelf  up  to 
pleafure  or  indolence,  becaufe  he  had  acquired  a 
fortune  adequate  to  all  his  own  exigences,  he  would 
be  thought  unworthy  the  name  of  a  good  citizen. 
We  fhould  tell  him,  Whatever  affluence  he  enjoy- 
ed, he  v*;as  bound  to  employ  his  abilities  for  the 
benefit  of  his  fellow  citizens  *  and  he  had  no  right 
to  live  merely  to  himfelf.  So  if  a  profeflbr  of  re- 
ligion (liould  difcontinue  his  fupport  of,  or  attend- 
ance on  the  focial  worfhip  of  God,  under  pretence 
of  fuchfuperior  religious  attainments,  as  raifed  him 
above  the  need  of  public  inflruftion,  he  would  forfeit 
the  chara6ler  of  a  good  Chriftian  ;  for  every  one  is 
bound  to  confult  the  common  edification,  as  well  as 
his  own. 

4.  In  a  well  ordered  city,  or  houfehold,  there 
will  be  peace  and  unity  :  So  there  ought  to  be  in 
a  Chriflian  church.  Neither  a  civil,  nor  a  reli- 
gious  community  can  long  fubfifl,  when  it  is  divide, 
ed  againd  itfelf.  Chriftians  are  therefore  required 
to  fludy  the  things  which  make  for  peace — to  for- 
bear one  another  in  love — to  be  like  minded  oni 
toward  another,  that  they  may  with  one  mind  and 
one  mouth,  glorify  God. 

The  Apoille,  having  compared  the  Chiifliart 
church  to  a  houle,  continues  the  allufion  by  i^^~ 
prefenting,  in  the  fecond  place, 


Serm.  XV.]        Chrijlian  Reiigton,  i^s 

II.  The  manner  in  which  it  h  founded.  As  every- 
building  muft  have  a  bafis  on  which  to  reft  ;  fo 
iikcwjfe,  muft  the  church  of  God.  *'  This,"  our 
Apoftle  fays,  "  is  built  on  the  foundation  of  the 
apofties  and  prophets,  Jefus  Chrift  himfelf  being 
the  chief  corner  ftone." 

The  mediation  of  Chrift  is  the  foundation  of  our 
faith  and  hope.  The  apoflles  and  prophets  are  a 
foundation  only  as  they  defcribe  and  exhibit  to  us 
the  do6lvnes  and  works,  the  atonement  and  inter- 
ceffion  of  the  Redeemer.  In  him  all  the  doftrines 
of  the  prophets  and  apoftles  meet  and  unite,  as  the 
ftones  in  a  foundation  are  fixed  and  bound  togeth. 
er  by  the  corner  ftone.  The  Apoftle  Peter,  allud- 
ing to  the  words  of  Ifaiah,  fays,  "Coming  unto 
Chrift  as  to  a  living  ftone,  cholen  of  God,  and  pre- 
cious, be  ye  as  living  ftones,  built  up  a  fpiritual 
houfe  ;  as  it  is  contained  in  the  fcriptures,  Behold 
1  lay  in  Zion  a  chief  corner  ftone,  ele6l,  precious, 
and  he  that  believeth  fhall  not  be  confounded. 
Unto  you  who  believe,  he  is  precious,  but  to  the 
difobedient  the  ftone  which  the  builders  difallow- 
ed  is  become  the  head  of  the  corner,  a  ftone  of 
flumbling,  and  a  rock  of  off^ence."  St.  Paul  fays 
to  the  Corinthians,  "  According  to  the  grace  of 
God  given  unto  me,  I  have  laid  the  foundation," 
by  preaching  Chrift  to  you,  "  for  other  founda- 
tion can  no  man  lay  than  that  is  laid,  which  is 
Jefus  Chrift." 

Mankind  are  by  the  gofpcl  confidered  as  in  a 
fallen  and  ruined  ftate.  The  great  defign  of  this 
revelation  is  to  bring  the  happy  tidings  and  pro- 
pofals  of  falvation  to  a  guilty  world.  It  opens  the 
glorious  plan,  and  ftates  the  gracious  terms  of  this 
falvation.  But  then  it  always  teaches  us  to  regard 
Jefus  Chrift,  as  the  foundarion  of  our  fairh  and 
hope.  It  is  by  his  death  that  pardon  and  life  are 
pu rchafed.lt  is  by  his  mediation  that  free  accefstoGod 
is  procured,   It  is  by  his  interccflion  tbat  our  fervent 


ig6  iDuties  of  the  [Serm.  XV. 

prayers  find  audience,  and  our  beft  works  meeC 
acceptance.  The  prophets  laid  the  foundation  of 
faith  by  the  dilcoveries  which  they  made  of  ttis 
glorious  Savior.  The  apoftles  have  laid  a  foun- 
dation by  preaching  the  fame  Savior.  *'  We  preach 
not  ourfelves,"  fays  St.  Paul,  '*  but  Chrift  Jefus, 
the  Lord,  and  ourfelves  your  fervants  for  Jefus' 
fake." 

The  church  of  God  is  built  on  thofe  do£lrines, 
which  refpeft  Chrift.  This  is  not  a  civil  com- 
munity incorporated  for  worldly  purpofes  ;  but  a 
religious  fociety  united  for  fpiritual  ends.  Not  a 
temporal  intereft,  but  an  everlafting  falvation  is 
the  real  objeO:  of  its  inftitution.  And  as  this  fal- 
vation is  purchafed  by,  and  offered  through  Jefus 
Chrift,  fo  the  very  idea  of  a  Chriftian  church  fup- 
pofes  a  belief  of  thofe  do6lrines  which  mark  the 
way  of  falvation,  and  a  reliance  on  thofe  promifes 
which  infure  a  title  to  it. 

It  is  not  every  error  in  doflrine,  that  will  de- 
flroy  the  being  of  a  church.  But  the  doftrine  of 
Chrift  crucified  for  the  falvation  of  finners  is  cer- 
tainly a  fundamental  do6lrine,  and  without  a  be- 
lief of  this  a  Chriftian  church  cannot  exift.  The 
gofpel  is  a  difcovery  of  falvation  as  purchafed  by, 
and  attainable  through  a  divinely  appointed  Re- 
deemer, If  we  rcje6t  this  difcovery,  we  reje61:  the 
very  marrow — the  effence  of  the  gofpel  ;  and  with- 
no  propriety  can  we  call  ourfelves  Chriftians.  Ac- 
cordingly we  find,  that  they,  who  in  the  apoftles* 
times,  joined  themfclves  to  the  church,  were  re- 
quired to  profcfs  their  belief,  that  Jefus  was  the 
Chrift,  and  that  God  raifcd  him  from  the  dead. 
They  wlio  denied  that  Jefus  was  come  in  the  flefti, 
were  called  antichrifts  ;  but  all,  who  in  every  place 
called  on  tlie  name  of  Jefus  Chrifl,  were  confidercd 
as  belonging  to  his  church.  And  when  Chriftians 
appeared  to  be  well  united  in  this  grand  and  lead- 
ing point,  the  apoftles  advifcd  them  to   great  con- 


Se RM.  X v.]  Chrijiian  Religion.  ip7 

defcenfion  and  tendernefs  in  differences  of  fmallcr 
importance. 

We  have  no  right  to  exclude  any  Chriftian,  or 
ibciety  of  Chriftians,  from  our  charity  and  com- 
munion, for  fuppofed  errors,  as  long  as  thofe  er- 
rors appear  not  to  refpe£l  the  foundation  on  which 
the  church  ftands.  If  we  rejeft  another  for  an  er« 
ror,  which  we  fuppofe  not  to  be  effential,  we  reje6l 
him,  whom  yet,  we  believe,  Godjias  received,  and 
thus  exalt  ourfeh^es  above  God.  i^nd  if  we  make 
thofe  things  fundamental  in  religion,  which  the 
gofpel  has  not  made  fo,  we  then  attempt  to  lay  other 
foundations,  befides  that  which  God  has  laid,  pre- 
famptuoufly  intruding  into  his  place.  "  Let  no  man, 
therefore,  judge,  or  fet  at  nought  his  brother,  for  we 
mufl  all  Itand  before  the  judgment  feat  of  Chiift." 

The  Apoftle  here  teaches  us  in  the  plaineft  man- 
ner, that  the  church  of  God,  both  before  and  fmce 
the  coming  of  Chrift,  is  one  and  the  fame  in  its 
foundation  and  flruflure,  though  different  in  fome 
Jefs  important  circumftances.  He  fays,  "  Ye  are 
built  on  the  foundation  of  the  apjjilessind prophets," 
Thefe  both  form  one  continued  foundation,  whofe 
parts  are  all  united  in  the  fame  corner  flone,  Je- 
fus  Chrift.  Accordingly  the  apoftles,  in  their  de- 
fcriptions  of  the  Chriftian  church,  refer  exprcfsly 
to  the  covenant  made  with  Abraham,  and  to  the 
i)redi61ions  and  promifes  contained  in  the  books  of 
the  prophets. 

Hence  we  fee  the  great  miftake  of  thofe,  who, 
fo  evade  the  force  of  all  arguments  from  the  Old 
Teftamen^,  for  applying  the  feal  of  the  covenant  to 
the  infant  feed  of  believers,  alledge  that  the  Ch;if- 
tian  church  is  on  a  foundation  entirely  different 
from  that  of  the  ancient  church  ;  for  the  Apoftlf? 
exprefsly  inftru6ls  us,  that  the  Chriftian  church  is 
no  otherthan  the  ancient  church  continued,  and  ihat 
the  foundation  has  always  been  the  fame,  I  pro- 
ceed to  obferve, 

N 


1^8  Dalies  of  the  [Serm.  XV. 

III.  The  Apoftle  here  teaches  us,  that  this  fpir- 
itual  houfe  muft  be  united  with,  and  framed  into 
the  foundation.  Thus  it  may  ftand  fecure.  "  Chrift 
is  the  chief  corner  Hone,  in  which  all  the  building 
is  framed," 

A  houfe,  in  order  to  its  {lability,  mufl;  be  joined 
to,  and  reit  upon  its  foundation  ;  fo  we  mull  be 
united  to,  and  built  upon  the  Savior.  That  only 
is  true  faith  in  Chrift,  which  regards  him  as  the 
foundation  of  our  prefent  hope,  and  final  accept- 
ance. "  Other  foundation  can  no  man  lay,  than 
that  is  laid,  which  is  Jefus  Chrill.  And  let  every 
man  take  heed  how  he  buildeth  thereon."  The 
building  mufl  be  made  wiih  precious  flones  ;  not 
with  hay  and  flubble.  We  arc  to  build  ourfelves 
up  on  a  holy  faith,  looking  for  the  mercy  of  our 
Lord  Jefus  Chrill  unto  eternal  life."  There  is,  in- 
deed, a  fort  of  reliance  on  Chrift,  which  is  net 
faith,  but  pyefumption.  To  depend  on  him  for 
falvaiion,  while  we  continue  in  impenitence  and 
dilobcdicnce,  is  tu  makrvoid  the  law  through  faith  : 
This  is  as  coivtrary  to  the  gofpel,  as  to  depend  on 
our  own  works,  without  regarding  the  Savior  at 
all.  It  is  building  a  fuperftru6lure  ;  not  with 
precious  flones,  but  with  vile  rubbifh.  What 
Chrift  has  done  for  us,  is  the  fole  ground  of  our  ac- 
ceptance. In  this  refpeft  we  muft  reft  on  him  on- 
ly, and  have  no  confidence  in  ourfelves.  But  then 
it  is  only  in  a  way  of  repentance  and  new  obedi- 
ence, that  we  become  qualified  and  prepared  for  e- 
ternal  life.  True  faith,  therefore,  relies  upon  him 
in  this  way  ;  and  while  it  trufts  in  his  righteouf- 
nefs,  it  loves  his  chara£ler,  choofes  his  precepts  and 
fubmits  to  his  government.  There  muft  be  a  con- 
formity to  Chrift,  as  well  as  a  confidence  in  him. 
God  has  prcdeftinated  believers  to  be  conformed 
to  the  image  of  his  Son.  He  is  a  living  ftone, 
chofen  of  God,  and  precious  ;  and  they,  as  lively 
flones,  are  built  on  him  a  fpiiiiual  houfe,  to  offer 


Serm.  XV.]        Chrijlian  Religion.  109 

facrifices  acceptable  fo  God.  To  judge  whether 
we  are  united  to  the  Savior,  we  mull  inquire,  as 
well  whether  we  are  conformed  to  him,  as  whether 
we  truft  in  him.  "  He  who  is  joined  to  the  Lord 
is  one  Spirit."    , 

IV.  As  the  fpiritual  houfe  muft  reft  on  the 
foundation,  fo  the  feveral  parts  of  it  muft  be 
framed  and,  inferted  into  each  other..  The  Apoftle 
fays,  "  In  Chrift  all  the  building  Jilly  framed  to^ 
gether,  groweth  into  an  holy  temple" — "  Ye  are 
builded  togtther  for  an  habitation  of  God." 

As  it  IS  fai:h  which  fixes  the  faints  on  Chrift  the 
Foundation,  fo  it  is  love  which  binds  them  together 
among  themfelves.  "  The  whole  body  joined  to- 
gether and  compared  by  that  which  every  joint 
fupplieth,  according  to  the  efTedual  working  in 
the  meafure  of  every  part,  maketh  increafe  to  the 
edif}ing  of  itfelf  in  love," 

If  in  a  building,  a  ftone  gets  loofe,  a  joint  breaks, 
or  a  ftick  of  timber  becomes  apparently  rotten,  re- 
pairs muft  Toon  be  made  ;  for  there  is  fuch  a  de- 
pendence of  one  part  on  another,  that  when  one 
gives  way,  the  whole  is  threatt^ned  with  ruin.  So 
it  is  in  the  houfe  of  God  :  Vv^hcn  contention  or 
divifion  begins,  however  Imall  it  may  feem  at  firft, 
there  is  danger  of  general  confufion.  The  breach, 
if  neglefttd,  naturally  widens  and  enlarges.  If, 
therefore,  we  would  preferve  the  beauty,  ftrength 
and  dignity  of  the  fpiritual  houfe,  we  muft  be 
watchful  to  repair  breaches,  as  foon  as  they  appear, 
and  to  remove  thofe  materials  which  arc  become 
too  corrupt  to  be  repaired,  left  they  communicate 
their  own  corruption  to  founder  parts,  A  houfe, 
thus  built  on  the  firm  foundation  which  the  gofpel 
dcfcribes,  and  fitly  framed  together  in  every  part, 
will  ftand  fecurc  againft  thofe  winds  and  teir  pells, 
which  bre.ik  and  deiiiolilh  fome  other  ftructuns, 
thrown  up  in  hade,  reared  without  a  foiid  foun- 
dation, compOicd  of  heterogeneous  jnateriais,  and 
N  2 


S60  Duties  of  the  [Serm.  XV,  . 

framed  without  proportion  oF  parts.  *'  God  has 
laid  in  Zion  a  precious  corner  flone  ;  and  he  that 
believetb,  (hall  not  be  confounded. 

V.  The  Apoftle  defaibes  this  fpiritual  houfe,  as 
"  growing  unto  an  holy  temple  in  the  Lord,  and 
becoming  an  habitation  of  God  through  the  Spir- 
it." 

We    muil    not  content    ourfelves    with  having 
built  on  the  true  foundation,  but    muft   bring   the* 
itruclure  to  a  more   finifhed  and  beautiful  condi- 
tion. 

The  church  may  grow  and  make  increafe,  both 
by  the  progrefs  of  its  prefent  members,  in  knowl- 
edge and  holinefs,  and  by  the  addition  of  new  mem- 
bers, who  become  fellow  workers  in  the  fpiritual 
building.  We  fhould,  therefore,  be  fervent  in 
fpirit,  ferving  the  Lord,  and  abounding  in  every 
good  work  ;  and  we  fhould  be  zealous  to  promote 
knowledge  and  righfceoufnefs  among  others,  to  con- 
vert fmners  from  the  error  of  their  ways,  and  to 
encourage  thofe  who  would  enter  into  the  king- 
dom of  God. 

The  church  is  to  grozu  into  an  holy  temple.  As, 
in  the  bell  Chriflians,  fo  in  the  pureft;  churches  on 
earth,  there  is  much  imperfe6lion  ;  but  increajing 
holinefs  fliould  be  the  aim  of  all.  Private  Chrif- 
tians  fhould  be  diligent  to  grow  in  grace,  and  in 
the  knowledge  of  the  Savior.  Churches  fhould 
maintain  the  v/orfhip  and  ordinances  of  Chrifl's 
houfe,  and  unite  in  the  Heady  obfervance  of  them 
for  the  common  edification  ;  not  forfakc  the  af- 
fembling  of  thcmfelvea  together,  but  exhort  and 
animate  one  anoihcr  to  love  and  good  works.  The 
fpiritual  houfe  is  built  up,  that  Chriflians,  as  a  ho- 
ly priefthood,  may  offer  fpiritual  facrificcs,  accept- 
able to  G(;d  through  Jefus  Chrifl:. 

Churches  fiiould  become  "  an  habilation  of  God 
through  the  Spirit."  God's  prcfence  fills  the  uni- 
Vv^rfe,  but  he  dwells  in   a   peculiar    manner,  in  the 


Serm.  XV.J        Chrijlian  Religion.  20X 

churches  where  the  faints  meet  together  for  his 
worfliip  and  fervice.  "  The  Lord  hath  chofen  Zi- 
cn  ;  he  hath  defired  it  for  his  habitation — this  is 
his  reft  forever — here  will  he  dwell."  He  dwells 
here,  na*:  only  by  his  word  and  ordinances,  but  al- 
fo  by  the  influence  of  his  Spirit,  which  he  affords 
to  afiift  his  people  in  the  duties  of  his  woi-fhip,  and 
to  open  their  hearts  for  the  reception  oP  his  word. 
The  gofpel  is  therefore  called  a  miniilration  of 
the  Spirit." 

If  we  would  have  the  Spirit,  we  muft  be  huilded 
^p^e^/ifr  for  an  habitation  of  God — we  muft  be  u- 
nitcd  in  a  church  ftate,  fo  as  to  enjoy  his  word  and 
ordinances — we  muft  attend  upon  them  in  the 
appointed  feafons — we  muft  preferve  peace  and 
order  among  ourfelves.  Thus  we  Ihall  grow  into 
a  temple  for  God — thus  we  fliall  be  builded  to- 
gether for  an  habitation  of  the  Spirit. 

Vain  then  is  it  to  expeft,  that  we  ftiall  enjoy  the 
fpecial  prefence  of  the  Spirit,  if,  inflead  of  being 
builded  together,  we  are  broken  afunder  and  fcat- 
tered  abroad — if,  inftead  of  grov/ing  into  an  holy 
temple,  we  neglect  the  aftembling  of  ourfelves  to- 
gether— if,  inftead  of  attending  on  the  word  of 
God,  we  put  it  far  from  us — if,  inftead  of  walking 
in  peace  and  love,  and  cooperating  for  the  com- 
mon edification,  we  oppofe  and  contend  with  one 
another,  and  thus  deftroy  the  unity  and  fymmetry 
of  God's  family  ;  for  thus  we  refift  and  vex  th^ 
holy  Spirit. 

God  has  promifed  his  Spirit  to  them  who  feek  it. 
The  manner  in  which  we  are  to  feek  it,  he  has  pre- 
fcribed.  Our  feekitig  will  be  fuccefsful,  when  it 
is  guided  by  his  prefcription.  He  is  a  God  of 
peace  and  order — of  grace  and  love.  Wc  are  only 
then  a  fit  habitation  of  God  through  the  Spirit, 
when  we  preferve  peace  and  order,  condcfccnfiorj 
D^nd  charity  among  ourfelves. 
N3 


202  Duties  of  the,  ^c.        [Serm.  XV. 

Let  us,   therefore,  as  parts  of   God's    fpiritual 
houfe,  be  united  together  by  love,  as  well  as  join- 
ed to  the  foundation  by  faith.     Let  us   confecrate 
ourfelves,  and  all  that  we  have,  to  God,  confider- 
ing  that  we   are  called  to  be  an  holy  priefthood  tO| 
him.     Let  us  conftantly   and   devoutly  attend  the 
ftated  worfhip  of    his   temple  ;    avoid    whatever 
would  difturb  the  harmony,   or  mar  the  beauty  of 
the   fpiritual    building;    endeavor  to  grow   our- 
felves, and  to  promote  the  growth  of  others, in  knowl- 
edge and  righteoufnefs  ;    be  builded   together   for 
a  divine  habitation;  and  rejoice  in  all  thofe  means, 
which  God   has  appointed  for  the   perfefting   of 
the   faints,    and  for    the  edifying  of  the   body  of 
Chrift. 


SERMON     XVI. 


EPKESIANS  iii.    i- 7. 

for  this  caufe  I  Paul,  the  prifoner  of  Jefus  Chrijifor 
you  Gentiles  ;  if  ye  have  hedrd  of  the   iifpenfatioii- 
of  the  grace  of  God,which  is  given  to  you  -ward,  horv 
that  by  revelation  he  made  known  to  me  the  myfleryy 
(as  I  zurote  afore  m  few  words,  whereby,    when  ye~ 
7ead,  ye  may  unde^fland  my  knowledge  in  the  myjlery 
cf  Chrif)  which  in  other  ages  was  not  made  known 
unto  the  fons  of  m.en,  as  it  is  now  revealed  unto   his 
holy  Apo files  and  Prophets  by  the  Spirit  of  God,  that 
the  Gentiles  Jhould  be  fllow   heirs  of  the  fame  body^ 
and  partakers  of  his  pronufe  in  Chrifl  by  the  gofpel  ; 
•whereof  I  am  made  a  minifier  according  to  the  gift 
of  the  grace  of  God  given  unto  me,   by  the   effe^ual 
working  of  his  powtr. 

1  HE  calling  of  the  Gentiles  into  the. 
church  of  God,  which  is  a  fubje6t  of  the  preceding, 
chapter,  i.s  (lill  continued  in  this.  Concerning  this 
wonderful  event,  Paul  fays  '"he  had  written  b;.fore 
in  lew  words,"  or  had  written  a  little  before,  i.  e.  io. 
the  preceding  part  of  this  cpiflle,  by  attending  to 
which  they  might  perceive,  how  well  he  under- 
wood the  myltery,  which  by  revelation  God  had 
opened  to  him. 

The  myflery  here  intended  is  the  calling  of   the 
Gentiles  to   a   participation   with   the  jeivs  in  the 
N4, 


204  Duties  of  the  f  Serm.  XVI. 

privileges  of  God's  church.  This  myflery  was  ia 
ages  pafl,  unknown  to  the  fons  of  men,  but  was 
now  revealed  by  the  Spirit  to  the  Apoftles  and 
Prophets,  that  the  Gentiles  fhould  be  fellow  heirs 
of  the  fame  body,  and  partakers  of  the  promife  by 
the  gofpel.  The  promife  referred  to,  is  that  great 
promife  made  to  Abraham..  "  I  will  be  a  God  to 
thee  and  to  thy  feed."  The  Gentiles  were  now 
called  to  be  partakers  of  this  promife  with  thejews. 
*'This  blefling  of  Abraham  is  come  on  the  Gentiles 
through  Jelus  Chrift." — "  They  who  are  Chrift's, 
are  Abraham's  feed,  and  heirs  according  to  the 
f)romire." — "As  many  as  are  of  the  faith  are  blelTed 
with  faithful  Abraham." 

The  incorporation  of  Jews  andGentiles  into  one 
church  was  not,  in  former  ages  wholly  unknown  ; 
for  the  promife  to  Abraham  was,  "that  in  his  feed, 
all  the  nations  of  the  earth  fhould  be  blefled."  The" 
introdu6tion  of  the  gofpel  and  its  glorious  fuccefs 
among  the  Gentiles  were  often  foretold  by  the 
prophets.  But  fo  imperfeftly  was  this  matter  un- 
dtrflood  by  the  generality  of  the  Jews,  that  the  A- 
poflle  fays,  "In  former  ages  it  was  not  made  known 
to  the  fons  of  men,  as  it  is  now  revealed." 

The  Jews,  who  received  the  gofpel,  retained  for 
fome  time  the  fame  prejudice  againft  the  Gentiles, 
as  they  had  entertained  before.  They  imagined 
that  the  way  into  the  church  of  God  was  llill 
through  the  legal  ceremonies;  and  that  no  Hea» 
thens  could  be  admitted  to  the  privileges  of  the 
gofpel,  unlefs  they  firfh  became  Jews  by  circumci- 
fion.  But  the  Apoflle  fays,  "  Chrift  has  abolifhed 
the  enmity,  even  the  law  of  commandments  con- 
tained in  ordinances."  The  Gentiles  are  made 
heirs  of  the  fame  body  with  the  Jews,  not  by  the 
works  of  the  law  of  Mofes,  but  by  the  faith  of  thfe 
gofpel  of  ChriR. 
•  The  abolition  of  tlie  ancient  diftinftion  between 
Jews   and   Gentiles,   and   their  incorporation  into' 


$ERM.  XVI.]         Chrifiian  Relipcn.  zo§ 

one  church,  have  fallen  under  our  confideraiion  ia 
feme  preceding  difcourfes  on  this  epiflle.  We 
ihali  therefore  notice,  in  the  pafTage  jiow  read,fuch 
matteris  only,  as  have  jiot  occurred  before. 

I.  The  firft  thing  obfervable  is,  that  Paul  calls 
JiimfeU    "  a  prifoner  of  Chrift  for  the  Gentiles." 

The  liberality  of  his  fentimf?nts  toward  them, 
and  the  boldnefs  with  which  he  afferted  their  title 
to  equal  privileges  with  Jews,  were  the  principal 
reafons,  why  the  latter  perfecutcd  him  with  fuchi 
violence,  and  caufed  him  to  be  fent  a  prifoner  to 
Rome.  It  was  while  he  was  there  in  bonds,  that 
he  wrote  this  epiftle.  He  might,  therefore,  with 
propriety  call  himfelf  "a  prifoner  of  Chrift  for  the 
Gentiles."  A  remarkable  inftance  of  the  prejudice 
of  the  Jews  againft  him  on  this  account  is  related 
in  the  22d  chapter  of  the  A6I3,  In  making  his  de- 
fence before  them,  he  declares  the  manner  and  cir- 
cumftances  of  his  converfion,and  the  particular  in- 
ilru6lions  given  him  from  heaven  to  depart  from 
Jerulalem,  and  preach  the  gofpel  among  the  Gen- 
tiles ;  ••'  and  when  they  heard  this  word,  they  lifted 
up  their  voices  and  faid,  Away  with  juch  a  fellow 
from  the  earth,  for  it  is  not  ft  that  hefhoiddlive;  and 
they  caft  off  their  clothes,  and  threw  dull  into  the 
air,"  in  token  of  their  abhorrence  of  fuch  a  doc- 
trine. 

It  may  feem  flrange,that  men  fhould  poffefs  fach 
malignity  of  heart,  as  to  envy  their  fellow  mortals 
the  means  and  offers  of  falvaiion.  But  perhaps 
this  temper,  which  the  Jews  fo  remarkabl)/  dii- 
covered,  may  fometimes  be  found  among  Chnf- 
tians. 

You  will  all  fay,  "  We  never  envied  a  man  on 
religious  accounts.  We  wifli  all  men  virtuous  in 
this  world  and  happy  in  the  next."  But  be  plea(cd 
to  examine  yourfelvcs.  Have  you  never  envied  a 
good  man  the  reputation  which  rcfuitcd  from  his 
virtue  ?     Have   you  never  tried  to  detradl  from  hiS 


fioS  Duties  of  the  [Serm.  XVI. 

fapeiior  honor,  or  to  call  dirt  on  his  fairchara6ler? 
Have  you  never  felt  uneafy  when  you  heard  him 
commended,  or  enjoyed  a  fecret  pleafure  when  ill 
things  have  been  fpoken  of  him  ? 

The  fpring  of  this  bitter  enmity  in  the  Jews  was 
their  fpiritual  pride  and  worldly  aflFeftion.  They 
imagined  that  they  were  God's  favorites,  and  that 
for  them  were  defigned  the  honors  of  this  world, 
and  the  glories  of  the  world  to  come.  The  Gen- 
tiles they  viewed  as  reprobates,  and  they  efteemed 
it  a  virtue  to  hate  thofe  whom  God  had  rejedled. 
They  confidered  Paul, in  his  labors  for  the  convert 
fion  of  Heathens,  as  oppofing  their  darling  fyftera 
of  univerfal  dominion  under  the  Meffiah's  reign  : 
Hence  they  condemned  him  as  an  enemy  to  their 
religion  and  government. 

Wherever  the  fame  fpirit  of  pride  and  felfiflinefs 
reigns,  it  flill  produces  fimilar  efFe6ls.     How  com- 
mon is  it.  that  particular  {e6is  of  Chriftians  confine 
falvation  to  themfclves,  and  not  only  reprobate  all 
others,    but    even   condemn  the  charity  of  the  man 
who  dares  to  hope  favorably  of  them  ?  How  com- 
mon is  it,  that  men  excufe,  in  their  own  party,  the 
famt  things  which  they  fevcrcly  cenfure   in  anoth- 
er;    and    confider  thofe  a6lions  as  vices  in  a  rival 
fe61^,    whi<:h   they  magnify  as  virtues  in  themfelves 
and  their  profelytes  ?     How    common   is    it,  that 
Chriftians.  fo  called  ;    yea,   even    Preachers,  under 
the  folemn  pretence  of   promoting    the  religion  of 
Chrift,  and  faving  the  fouls  of  finners,  fow  difcord 
among  brethren,  caufe  divifions  in    churches,    and 
diflurb  that  peace  which   is    an    elTential  virtue  of 
the  gofpc  1,    and  without  which  religion  cannot  exr 
ifl  f   How  common  is  it,  that  we   envy  thofe  in  fu- 
pcrior  worldlv  circumllances — that  we  wifh  to  de- 
prefs  them — that  we  eagerly  receive  and  diligently 
propagate  ill  reports  concerning    them  ? — Whence 
|)roceeds  this    unfriendlv,    unfocial    condu6i:,    but 
irom  pride  and  a  love  of  the  world  ? — Is  not  tliii 


3erm.  XVI.]  Chnjlian  Religion.  207 

the  fame  temper  which  appeared  in  the  Jews,  when 
they  made  Paul  a  prifoner  for  teaching,  that  the 
Gentiles  were  entitled  to  equal  privileges  with 
them  ? 

We  fee,  then,  that  liberality  of  fentimenf  cffen- 
tially  belongs  to  true  religion  ;  and  that  bigotry, 
hatred    and    envy  among    Chriflians    debafe    their 

chara£ter,    and  fcandalize  their  profeflion. We 

fhould  entertain  exalted  thoughts  of  the  divine 
goodnefs  :  Such  thoughts  enlarge  the  mind  and  lib- 
«^ralize  the  feelings.  We  fhould  confider  the  whole 
human  race  as  the  care  of  God's  Providence  ;  and 
remember,  that,  while  they  partake  of  his  kindnefs, 
they  deferve  not  our  hatred.  We  Hiould  look  on 
our  fellow  men  as  fharers  in  the  fame  nature,  fub- 
je6l  to  the  fame  fenfations  ,and  capable  of  the  fame 
happinefs  with  ourfelves  ;  and  ever  be  difpofcd  to 
5o  to  them,  as  we  defire  they  (hould  do  to  us.  We 
fhould  ever  entertain  favorable  fentiments,  where 
nothing  appears  to  forbid  them.  While  we  are  in- 
duftrious  to  promote  piety,  correft  error,  and  con- 
vert (inners,  we  fhould  be  careful  that  our  zeal 
urge  us  not  to  meafures  inconhflent  with  peace  and 

charity,  and  fubverfive  of   order  and- religion. 

While  we  are  concerned  to  reftify  miftaken  fenti- 
ments,  and  reform  irregular  manners  in  others,  we 
2nuft  ourfelves  be  open  to  convicHon  and  patient  of 
reproof.  While  we  attempt  to  wipe  the  mote  out 
of  a  brother's  eye,  we  muff  confider  that  the  eye  is 
tender  and  fenfible — we  muff  touch  it  with  a  gentle 
hand,  left  we  irritate  and  inflame  the  part,  which 
we  pretend  to  relieve.  We  fhould  fuffer  no  world- 
ly motives  to  control  us  in  our  religious  conduft; 
but  a61:  under  a  folemn  fenfe  of  that  amazing  futu- 
rity which  awaits  us  and  all  the  human  race.  If 
we  are  governed  in  our  religion  by  worldly  ends, 
wc  fhall  hate  and  malign  thofe  who  difFv.r  from  us, 
jufl;  for  the  fame  reafon,  that  a  man  of  avarice  or 
2-mbidon,  hates  his    competitors  in  trade,  or  his  ri- 


^o8  Duties  of  the  [Serm.  XVI. 

vals  for  preferment.  But  if  our  minds  arQ  deeply 
impreffed  with  a  fenfe  of  God's  fupreme  govern- 
ment and  impartial  judgment,  we  fhall  be  chiefly 
folicitous  to  approve  ourfelves  to  him  ;  we  fhall 
rujoice  when  we  fee  religion  prevail  among  our 
fellow  finners, whoever  they  are;  we  fhall  be  pleaf- 
ed  with  the  appearance  of  real  virtue  and  piety  in 
thofe,  who  may  not  in  all  points  think  with  us  ;— 
we  fliall  choofe  to  hope  the  befl  we  can  of  doubt- 
ful charafters  ; — we  fhall  be  more  ready  to  con- 
demn our  own  real  faults,  than  to  cenfure  the  fuf- 
pe6ted  faults  of  our  brethren.  We  fhall  not  imi- 
tate the  men  of  the  world,  who  endeavor  to  pull 
down  a  competitor,  that  they  may  rife  on  his  ru- 
ins ;  but  fhall  imitate  the  liberal  fpirit  of  the  A- 
poflles,  who  labored  to  build  up,  in  every  place, 
the  common  irntered  of  Chnfl's  kingdom.  True 
religion  is  pure  and  peaceable  : — It  rejoices  not  in 
iniquity,  but  rejoices  in  the  truth: — It  envies  not, 
nor  behaves  itfelf  unfeeraly: — It  believes  all  things, 
and  hopes  all  things.  I  proceed  to  obferve,  fee- 
ondly, 

II.  The  gofpel  is  "a  difpenfation  of  the  grace  of 
God."     So  the  Apodle  here  calls  it. 

It  is  a  difcovery  of  that  method,  which  the  wif- 
dom  of  God  has  chofen  for  difpenfmg  his  grace 
and  mercy  toward  fallen  men,  in  order  to  iheir 
recovery  from  fin  and  death,  and  their  final  falva- 
tion  in  heaven.  It  is  c3Lllcd  the  gofpel  of  God,  as  it 
originated  in  his  good  pleafurc  ;  and  the  gofpel  of 
Chrifl,  as  he  is  the  immediate  author  of  it,  and  as; 
liis  do6lrincs  and  works,  his  life  and  death,  his  re» 
furrcQion  and  afcenfion,  and  the  beffings  procur- 
ed by  him,  are  the  fubjefts  on  which  it  principally 

treats. It  is  called   the  word   of  falvation,   as   it 

proclaims  the  olFers,  and  Hates  th«  terms  of  falva- 
rion  ;  and  the  gofpel  of  peace, 2ls  it  difcovers  the  way 
in  which  finners  may  be  reconciled  to  God,  and 
obtain  peace  with  hnn.     It  is  faid  to  be  the  power 


Serm.  XIV.]  Chrijlian  Religion,  209 

of  God  to  fahation,  becaufe,  while  it  brings  falva- 
tion,  it  propofes  the  moft  powerful  motives  to  per- 
fuade,  and  afliflances  to  encourage  linners  to  ac- 
cept it.  It  is  called  the  gofpel  of  the  grace  of  God^ 
becaufe  it  proceeds  from  his  felf  moving  goodnefs, 
and  manifefts  his  abundant  mercy  to  linful  crea- 
tures ;  and  the  difpenfation  of  his  grace,  becaufe  it 
opens  the  way  in  which  fmners  may  become  partak- 
ers of  his  grace. 

The  grace  which  the  gofpel  offers  is  pardon  and 
glory.  This  grace  is  offered  without  diftin6lion,to 
one  as  well  as  another,  in  the  fame  way,  and  ort 
the  fame  terms.  It  is  difpenfed  through  the  Re- 
deemer, who  gave  himfelf  a  ranfom  for  fmners. — - 
The  terms  of  pardon  are  repentance  toward  God, 
and  faith  toward  our  Lord  Jefus  Chrift.  Sinners 
are  brought  to  a  compliance  with  thefe  terms  by 
means  of  the  gofpel,  which  is  rendered  effeflual 
by  the  attendant  operations  of  the  Spirit.  The  A- 
poflle  fays,  *'  The  gofpel  is  the  power  of  God  to 
falvation  to  every  one  that  believeth,  for  therein 
the  righteoufnefs  of  God  is  revealed  from  faith  to 
faith,  and  the  wrath  of  God  is  revealed  from  heav- 
en againft  all  ungodlinefs  and  unrighteoufnefs  of 
men."  He  fpeaks  of  his  preaching,  as  mighty 
through  God  to  the  pulling  down  of  flrong  holds, 
to  the  humbling  of  every  high  thing  which  exalts 
itfelf  againft  the  knowledge  of  God,  and  to  the  re- 
ducing of  every  thought  to  the  obedience  of  Chrift. 
He  taught  that  men  rnuft  repent  and  turn  to  God 
and  do  works  mete  for  rcpenlancc,  afluring  them, 
that  thus  theyftiould  obtain  the  forgivenefs  of  fins, 
and  an  inheritance  among  them  who  are  fandilied, 
by  faith  in    Chrift.     As   the  gofpel  is  the  word  of 

ialvation  fent  to  a  finful  race,  fo  herein  is  proclaim- 
ed the  forgivenefs  of  fms,  infuch  full  and  univerfal 

terms,    that    all    who  believe   may  be  alTured,  that 

they  fhall  be  juflified  from  all  their    fms,    and  be 

made  heirs  of  eternal  life. 


2ii  Duties  cf  the  []Serm.  XVS. 

Now  if  we  are  under  fuchadifpenfation  of  grace, 
How  inexcufable  are  the  impenitent,  and  how  a- 
mazing  will  be  the  puiiilbment  of  thofc  who  finally 
pcrifh  in  their  guilt  ? 

The  gofpel  fuppofes  us  to  be  loft  and  helplefs  ; 
and  fuch  we  certainly  are.  If  we  were  not  fuch, 
we  fliouJd  need  no  falvation.  '  If  we  are  fuch,  Hovir 
joyfully  ftiould  we  hear,  and  how  thankfully  em- 
brace the  difpenf^tion  of  the  grace  of  God  ? — Are 
we  unworthy  creatures  ? — How  happy  it  is  ^hat 
God  dea!s  with  iis  in  a  way  of  grace  !  Have  we  na 
righteoufncfs  on  which  to  ground  a  claim  for  the 
remifhon  of  pad  fins  ?  How  happy  it  is,  that  Jefus 
the  Son  of  God  has  made  reconciliation  for  iniqui- 
ty, and  brought  in  everlafling  righteoufnefs  ! • 

Are  our  fins  great  and  numerous  ? — How  h^ippy  it 
is,  that  the  righteoufnefs  of  God,  through  the  faith 
of  Chrifl,  is  unto  all,  and  iipon  all  them  that  be- 
lieve, and  there  is  no  difference !  Do  we  feel  the 
power  of  corruption,  and  the  weaknefs  of  nature  ? 
— Mow  happy  it  is,  that  God's  grace  is  fuflTicient 
for  us,  and  that  wc  may  come  boldly  to  his  throne 
for  giace  to  help  in  time  of  need  ? — Do  we  find 
that  the  fciious  fcntiments,  and  virtuous  refolutions 
awakened  in  us,  too  eafily  fiumber  and  die  away  ? 

How  happy  it  is,  that  God  gives  us  line  upon 

line,  and  precept  upon   precept  ! -And    what 

- — Will  we  treat  with  coJd  indifference  and  negleft 
al]  this  kind  and  wonderful  provifion  ? — Can  we 
fuppofe,  theic  is  no  danger  in  trampling  on  the 
gifts  of  divine  love,  and  fpUrning  the  offers  of  eter- 
nal falvation  ?  The  Apofllc  has  given,  and  let  us 
take  the  warning,  that  *'  dcfpifers  of  the  gofpel  will 
wonder  and  penfli." 

HI.   The  Apoilic    fays,   This    difpenfation    was 

committed  to  him  lor  the  benefit  of  mankind. -' 

"  The  difpcnlation  of  the  g:acc  of  God  is  given  to? 
you  ward," 


SexIm.  XVI.]        Chrijiian  Religbn,  ^ti 

He  was  allowed  of  God  to  be  put  in  fruft  with 
the  gofpel.  This  was  a  truft  committed  to  him  by 
the  will  of  God — not  a  power  arrogated  by  his 
own  prefumption.  '^  He  was  an  Apoftle  not  of 
men,  neither  by  man,  but  by  Jefus  Chrift,  and  God 
the  Father."  And  "  the  gofpel  which  he  preached 
was  not  after  man,  neither  received  he  it  of  man  ; 
— but  was  taught  it  by  the  revelation  of  Jefus 
Chrift." 

Few  men  ever  pofTeffed  higher  accomplifhments 
than  Paul.  His  natural  abilities  were  great ;  his 
education  was  fuperior  ;  the  manner  of  his  conver- 
fion  was  extraordinary  ;  the  grace  beftowed  upon 
him  was  abundant.  But  on  neither  of  thefe  grounds 
did  he  alTume  the  work  of  the  preacher.  He  wait- 
ed till  he  was  regularly  called  and  authorifed  to  it. 
He  was  firft  inform.ed  by  Ananias,  that  he  was  one 
whom  Chrift  had  chofen  to  bear  his  name  among 
the  Gentiles.  But  he  did  not  venture  to  a6l  on 
this  information,  before  he  had  evidence  that  it  was 
from  heaven.  To  prove  this,  Ananias  performed 
a  miracle.  Paul's  firft  miniftrations  were  among 
the  difciples  at  Damafcus,  who  had  been  witncffes 
of  the  remarkable  circumftances  of  his  converfion 
and  call.  He  afterward  joined  himfelf  to  the  A- 
poftles.  But,  in  order  to  his  admiffion  into  their 
fraternity,  he  adduced  compeLent  teftimony.  For 
a  while  he  was  with  them  coming  in,  and  going 
out  at  Jerufalem.  Before  he  went  forth  to  preach 
the  gofpel  among  the  Gentiles,  he  was  folemnly 
feparated  to  the  work  by  the  prophets  and  teachers 
at  Antioch,  who  fafted,  and  prayed,  and  laid  their 
hands  on  him,  and  fent  him  away.  Paul,  being 
thus  ordained,  afterward  ordained  others  ;  and  he 
charjred  ihera  to  commit  to  faithful  men  the  things 
which  they  had  received  from  him. 

Paul,  you  fee,  did  not  rely  on  a  fecrct,  interned 
call,  as  what  alone  would  warrant  him  to  com- 
mence a  preacher.     He  carefully  conformed  to  the 


2 1 1  J)uHes  of  the  [Se rSi .-  XVI . 

order  which  Chrift  has  ihftituted  in  his  church.— 
Heinftrufted  Timothy  and  Titus  to  do  likewife.— - 
Minifters,  then,  in  this  day,  are  not  to  ground  their 
v^^rrant  to  preach  the  gofpel  on  any  immediate  rev- 
elation. Nothing  of  this  kind  is  now  to  be  expell- 
ed. If  they  Ihould  pretend  to  this,  it  would  be  no  " 
warrant  for  others  to  receive  them  in  their  afTumed 
charadler,  and  confequently,  no  warrant  for  them 
to  aiTame  it,  unlefs  they  can  by  miracles,  prove  to 
the  world  the  reality  of  the  pretended  revelation. 

The  gofpel  has  pointed  but  the  qualifications  ne- 
C'lTary  for  teachers  of  religion,  and  the  manner  in 
which  they  are  to  be  indu6fed  into  ofBce.  Wheii 
J.  man  defires  the  office  of  a  bifhop,  pofTeffes  the 
requifite  qualifications, and  is  riot  only  called  there- 
to by  the  brethren,  but  recorrimended  a.lfo  by  the 
elders  of  the  church,  then  he  is  warranted  to  a£l;  ill 
the  charafter  of  a  gofpel  bifhop. 

IV.  Paul  fpeaks  of  the  knowledge  of  the  gofpel 
las  communicated  to  him  by  revelation.  "  God  by 
revelation  made  known  to  me  the  myllery,  which, 
in  other  ages,  was  not  made  known  to  the  fons  of 
men,  as  it  is  now  revealed  to  his  holy  Apofll^  and 
Prophets  by  the  Spirit." 

We  are  not  to  fa ppofe,  that  every  thing,  which 
the  Apoftles  preached  or  wrote,  was  communicated 
to  them  by  immediate  infpiration.  Many  things 
they  learned  from  the  writings  of  the  Old  Tefla- 
ment ;  and  from  the  perfonal  inflruftions  of  Chrift. 
And  the  Spirit  was  fent  to  bring  all  things  to  their 
remembrance,  as  well  as  to  teach  them  all  things, 
which  they  fhould  farther  need  to  learn.  IVlanyof 
Chrilt's  perfonal  inftru6lions  were  doubtlefs  com- 
municated to  Paul,  by  thofe  Apoftles  who  converfr 
ed  wih  the  Lord  in  the  days  of  his  flefii. 

In  the  7th  chapter  of  the  firfl  cpilllc  to  the  Co- 
rinthians, our  Apollle  ufes  fuch  expreffions  as 
thefc  ;  "  I  fpcak  by  pcrmijfion — not  by  command-' 
rarnf," "/  fpcak,    not  the  L^r^." ''I    have 


^ERM.  XVI,]  iOhriJtiah  Religion,  jfci^ 

ho  commdHdmeni,  but  I  give  my  judgmeiit'*  Hence 
fome  would  infer,  that  Paul  often  fpake  only  by 
the  diftates  of  his  own  reafon,  and  without  any  di- 
vine influence ;  fo  that  he  was  in  doubt  himfelf, 
whether  he  fpake  agreeabiy  to  the  will  of  God. — 
But  this  certainly  cannot  be  his  meaning ;  for  he 
fays,  *'  I  give  my  judgment  as  one  who  hath  ob- 
tained mercy  of  the  Lord  to  be  faithful — as  one 
that  hath  the  Spirit  of  God — and  thg  mind  of 
Chrift — and  the  things,  which  I  write,  are  the  com- 
mandments   of   the  Lord." But  he  means  that 

Chrift,  in  his  perfonal  inftru61;iorts,  had  given  no  de- 
cifion  on  the  fubjeO;  in  queftion,  but  had  left  it  to 
be  determined  by  his  Apoftles  under  the  dire6lion 
of  the  Spiritjwhich  V/as  to  lead  them  into  all  truth. 
He  fpeaks,  not  by  way  of  diftindion  between  his 
own  private  judgment,  and  divine  infpiration  ;  but 
by  way  of  diftin6libn  between  that  which  was 
taught  by  the  Spirit,  and  that  which  Chrift  taughc 
by  commandment  when  he  was  on  earth.  ]n  the 
laft  verfe,  he  fays,  '-^  1  think  I  have  the  Spirit  of 
God/*  This  is  not  an  intimation  of  doubt,  wheth- 
er he  had  the  Spirit ;  but  an  expi  eflion  of  his  con- 
fidence, and  an  appeal  to  the  Corinthians,  that  he 
had  it  ;  for  the  word  fliould  be  rendered,  not,  / 
think,  but  /  appear  to  have  the  Spirit.  This  appeal 
to  them  he  again  renews.  *'Am  I  not  an  Apof- 
tie  ? — if  I  am  not  an  Apoftle  to  others,  doubtlefs 
I  am  to  you  ;  for  the  feal  of  mine  Apoftleftiip  are 
ye  in  the  Lord." — "  Truly  the  figns  of  an  Apoftle 
tverfe  wrought  arhong  you  in  wonders  and  mighty 
deeds." 

God  was  not  at  the  expehfe  of  infpiration  to 
teach  the  Apoftles  thofe  things  which  they  knew, 
or  might  know,  by  other  means  in  their  hands. — - 
But  where  a6lual  knowledge,  and  the  means  of  ob- 
taining it  were  wanting,  there  infpiration  fuppli^<^ 
the  defect. 

O 


«i4  .       Duties  of  the  fSEiiM,  XVt; 

It  is  not  neceffary  for  us  to  know  the  nature  of 
this  infpiration,  or  the  manner  in  which  the  Apof- 
tles  were  alTured  of  its, divinity.  If  we  believe  there 
is  an  infinite  and  all  perfeft  Spirit,  which  poffeffes 
our  reins,  aad  even  pervades  univerfal  nature,  we 
muft  believe,  he  can  reveal  his  will  to  men,byfuch 
an  immediate  influence,  as  fliall  carry  its  own  evi- 
dence, and  leave  on  the  mind  no  pofTible  doubt  of 
its  reaUty.  We  can  fpeak  to  men  in  fuch  a  man- 
ner, that  they  fliall  certainly  know  we  fpeak  to 
them,  and  fhall  perfe6lly  underftand  our  meaning. 
If  we  deny  the  poffibility  of  a  certain  infpiration 
from  God,  we  deny  that  power  to  him,  which  we 
ourfelves  poirefs.     But, 

V-  Whatever  might  be  the  manner  in  which  the 
Apoflles  knew  their  own  infpiration,  the  manner  in. 
which  they  proved  it  to  others  is  taught  in  our 
text.  This  was  by  the  power  of  miracles.  St. 
Paul  fays,  "I  am  made  a  minifter  of  the  gofpel ac- 
cording to  the  gift  of  the  grace  of  God  by  the  ef- 
feftual  working  of  his  power."  To  this  evidence 
he  often  appeals  for  the  truth  of  his  Apoftlefhip, 
and  the  divinity  of  his  do6lrine. 

When  God  gives  a  revelation,  he  gives  fufficient 
demonftration  that  it  is  from  him.  Otherwife  it 
could  have  no  authority  with  rational  and  inquir- 
ing minds.  He  gave  the  difpenfation  of  grace  to 
the  Apoftles,  that  they  might  communicate  it  to 
the  world  ;  and  he  endowed  them  with  the  power 
of  miracles,  that  their  word  might  be  received  as 
divine,  and  might  work  effe6lually  in  them  who 
heard  it. 

How  wonderful  is  the  love  of  God !  We  fee  his 
goodncfs  in  the  common  courfe  of  his  Providence  ; 
but  more  glorioufly  is  his  mercy  difplayed  in  the 
gofpel,  which  opens  a  marvellous  plan  for  the  fal- 
vation  of  fmners.  This  plan  was  communicated 
to  the  Apoftles  by  the  infpiration  of  his  Spirit,  and 
confirmed  by  divers  miracles  according  to  his  will. 


B18RM.  XVI.]         Chriftian  Religion.  ^ig 

..  What  reverence  is  due  to  the  facred  fcriptures, 
which  have  been  thus  authenticated  by  a  divine 
feal  ? 

If  God  has  been  at  fuch  expenfe  to  give  us  a 
revelation,  and  to  convince  us  of  its  authority,  we 
ought  to  receive  it  with  unwavering  confidence,  and 
to  obey  it  with  unreferved  fubmiffion. 

What  we  there  find  exprefsly  taught  and  com- 
jnanded,  that  let  us  believe  and  obey,  how  much 
foever  it  might  have  baffled  the  invention,  or  noyv 
furpaffes  the  comprehenfion  of  human  reafon. — 
We  are  not  to  believe  without  a  reafon  for  our 
faith,  nor  to  aft  without  a  reafon  for  our  conduft; 
but  we  are  bound  to  believe  what  God  reveals,  and 
to  do  what  he  commands,  when  we  have  evidence, 
that  the  command  or  revelation  is  from  him,  even 
though  the  reafon  of  the  command  fliould  be  un- 
known, or  the  matter  revealed  ftiould  be  incompre- 
nenfible  to  us. 

How  abfurd  is  it  to  imagine,  that  God  will  com- 
municate to  men,  hy  infpiration,  the  knowledge  of 
religion,  fince  this  may  be  obtained  from  the  Hand- 
ing revelation  which  he  has  given  us  ?  The  fcrip- 
tures  are  able  to  make  us  wife  to  falvation,  and  to 
furniih  us  unto  every  good  work.  If  negledting 
thefe,  we  expe6i  that  religious  knowledge  will  be 
communicated  to  us  in  a  cheaper  and  eafier  way, 
iv^e  infult  the  divine  goodnefs,and  expofe  ourfclves 
to  fatal  delufions.  Even  in  the  days  of  the  Apof- 
ties,  God  was  not  lavifh  of  infpiration.  He  did 
not  endow  men  immediately  with  that  knowledge, 
which  might  be  acquired  by  ordinary  means.  Cor- 
nelius was  direfted  by  a  vifi.on  to  fend  for  Peter, 
who  Ihould  teach  him  words,  bv  which  he  might 
be  faved.  God  could  as  eafily  have  revealed  to 
Cornelius  the  things  by  which  he  fhould  be  favcd, 
as  fend  an  angel  to  inform  him,  where  he  might 
find  an  inftrudor.  JBiit  G<  d  will  honor  his  own 
inftitutions  ;  and  v/here  thele  are  fuflicicnt,  he  will 


Si^  Ihties  of  the,  ^c,        [SeRm.  XVJ. 

not  fuperfede  them  by  higher  and  more  extraordin- 
ary meafures, 

Chriflians  are  dependent  on,  and  indebted  to  a 
holy,  divine  influence  in  the  religious  life;  but  this 
ordinary  influence  of  the  Spirit  doe&  not  immedi- 
ately reveal  to  them  new  truths  ;  it  rather  difpofes 
their  minds  to  regard  and  obey  the  truths  already 
revealed.  We  are  never,  therefore,  to  follow  im- 
plicitly an  impreflion  made  on  our  minds — much 
lefs  the  impreflions,  which  others  pretend  have 
hztn  made  on  theirs ;  but  we  are  to  examine,  by 
the  word  of  God,  every  fuggeftion  which  is  flarted 
within  us,  or  communicated  to  us,  and  to  obey  oi' 
rejefl  it,  as  it  agrees,  or  difagrees  with  this  fi:and- 
ard.  "  Believe  not  every  Spirit,  but  try  the  Spir- 
its/' The  fcripture  is  to  be  our  guide.  The  fug- 
geftions,  or  excitations  of  the  Spirit  are  not  to  im- 
part to  us  the  knowledge  of  duty,  but  tO'  awakent 
our  attention  to  duty  already  taught. 

*'Depife  not  prophcfying ;"  or  the  flated  pi-each- 
ing  of  the  word.  God  has  committed  the  difpen- 
fation  of  grace  to  his  fervants,  that  they  may  open 
and  recommend  it  to  others.  If  you  would  have 
the  benefit  of  it,  attend  upon  it  in  God's  appointed 
way.  In  vain  do  you  expeft  his  grace,  while  yoQ 
negleft  the  means,  by  which  he  i's  wont  to  commu- 
nicate it.  This  is  the  voice  of  wifdom,  "  To  you, 
O  men,  I  call,  and  my  voice  is  to  the  fons  of  men. 
Bleffed  is  the  man  that  heareth  me,  watching  daily 
at  my  gates,  and  waiting  at  the  polls  of  my  doors. 
Whofo  findeth  me,  findeth  life,  and  fhall  obtain 
favor  of  the  Lord  ;  but  he  that  fmneth  againft  m.e, 
wrongeth  his  own  foul.  All  who  hate  me,  love 
deatb."- 


\f^^ 


SERMON     XYII. 


EPHESIANS  iii.  8,  9,  10. 

Unio  me,  xvho  am  lefs  than  the  leajl  of  all  Saints,  is  this 
grace  given,  that  I  Jhould  preach  among  the  Gen-' 
iilesthe  unfearchable  riches  of  Chrijl,  and  to  make 
all  men  fee  what  is  the  fellowjhip  of  the  myfery^ 
Txhichfrom  the  beginning  of  the  world  hath  been  hid 
in  God,  who  created  all  things  by  Jefas  Chrifl ;  to 
the  intent,  that  now  unto  principalities  and  powers  in 
heavenly  places  might  be  known  by  the  church  the 
manifold  wifdom  of  God, 

IN"  the  preceding  verfe  the  Apoftic 
fays,  ''  He  was  made  a  minifter  according  to  the 
gift  of  the  grace  beftowed  on  him  by  the  efFe£lual 
v/orking  of  God's  power."  The  mention  of  his 
apoftolic  office  awakens  humble  reflexions  on  his 
paft  guiky  life,  and  admiring  thoughts  of  God's 
grace  in  employing  him  to  preach  the  grand  myf- 
teries  of  the  gofpel  for  the  inftruftion  of  men  on 
earth,  and  even  of  angels  iq  heaven* 

The  words  read  will  lead  us  to  contemplate  the 
Apoftlc's  deep  fcnfe  of  his  unworthinefs — his  ad- 
miring apprehenfions  of  God's  grace — his  elevated 
fentiments  of  the  gofpel — and  his  enlarged  views 
of  the  defign  of  his  miniftry, 
O  '^ 


2 1 8  JOuties  of  the  [S^ rm .  X VII. 

I.  We  are  to  confider  wTiat  a  humble  opinion  the 
Apoftle  had  of  himfelf.  "  To  me,  who  am  lefs  than 
the  leaft  of  all  faints,  is  this  grace  given." 

In  his  abilities  and  gifts,  he  was  not  a  whit  be- 
hind the  chiefeft  apoftles  ;'and  in  fufferings  he  was 
tnoie  frequent,  and  in  labors  more  abundant  than 
they  all.  Bat  in  refpeft  of  worthinefs,  he  efteemedi 
them  his  fuperiors  ;  for  they  had  not,  like  him, 
pcrfecuted  the  church,  and  Ihey  were  in  Chrift,  and 
became  apoftles  before  him.  Qf  himfelf  he  fays, 
*'  Laft  of  all,  Chrill  was  fecn  of  me,  as  of  one  born 
out  of  due  time  ;  for  1  am  the  leaft  of  the  Apof- 
tles,  who  am  not  mete  to  be  called  an  Apotlle,  be- 
caule  I  perfecuted  the  church  of  God." 

Good  ChriiUans  in  honor  prefer  one  another, 
and  elteem  others  better  than  themfelves.  Tliey 
a.re  more  converfant,  and,  better  acquainted  with 
themfelves,  than  they  can  be  with  others.  Their 
jGns  come  nearer  their  hearts,  and  affe£tllicm  more 
i'enfibly,  than  the  fins  of  others  can  do.  They  are 
inore  difpofed  to  extenuate  and  excufe  the  failings 
of  their  brethren,  than  their  own  ;  for  their  chari- 
ty hopes  all  things,  and  can  cover  a  multitude  of 
iiiis. 

True  religion  in  the  heart  will  produce  felfa.- 
bafing  thoughts.  If  you  fee  a  man  ofteniatious  of 
his  religious  experiences  and  godly  works,  and  at 
the  fame  time  cenforious  of  others,  and  difpofed 
to  exclude  them  from  his  fellowfliip,  you  may 
llrongly  lufpeft,  that  he  has  never  felt  the  powet 
of  the  gofpel  on  his  heart. 

The  true  convert  forgets  not  his  formrr  charac- 
ter. Paul  calls  himfelf  the  l^aft  of  faints,  beCaufe 
he  had  perfecuted  the  church.  The  penitent  re- 
fletis  often  on  his  pa  ft  guilty  life,  that  he  may  be 
more  humble  in  himfelf,  more  thankful  to  God, 
more  watchful  againft  fin,  more  diligent  in  the 
practice  of  religion,  and  thus  may  make  rnor<i 
I'uiiable  returns  for  God's  2ii)undant  grace. 


Serm.  XVII.J        Chrijlian  Religion,  si« 

The  penitent  not  only  remembers  former  iniqui- 
ties, but  as  far^s  they  have  been  public,  confejfes 
them  before  men.  The  Apoftle,  in  his  fermons 
and  epiftles,  often  laments  the  errors  of  his  pail 
life,  that  thus  he  may  repair  the  injuries  which  he 
had  done  to  the  caufe  of  Chrift.  When  David 
fell  under  the  power  of  convidion,  he  not  only 
condemned  himfelf  in  the  prefence  of  his  reprover, 
but  compofed  a  penitential  pfalm,  which  he  de- 
livered to  the  Jewifh  church,  as  a  Handing  con- 
feflion  of  his  guilt  and  warning  to  others.  He 
prays,  *'  Create  in  me  a  clean  heart,  O  God,  and 
deliver  mc  from  blood — then  will  I  teach  tranf«. 
greffors  thy  ways,  and  fmners  Ihall  be  converted 
unto  thee." 

II.  The  Apoftle  exprcffes  his  admiring  appre- 
fienjions  of  God's  grace  in  calling  him  to  the  minif- 
try.  "  I  am  made  a  minifter  according  to  the  grace 
of  God.  To  me  is  this  grace  given,  that  1  ftiould 
preach  Chrift  among  the  Gentiles.  By  the  graoc 
of  God  I  am  what  I  am. 

To  the  faVne  grace  which  had  called  him,  he 
afcribes  all  his  furniture  for  the  miniftry,  "  Chrift 
hath  enabled,  or  qualified  me,  putting  me  into  the 
miniftry."  "  I  am  made  a  minifter  according  tc 
the  working  of  God's  power."  *'  Our  Efficiency  is 
©f  God,  who  hath  made  us  able  miniftcrs  of  the 
New  Teftament." 

To  God  alfo  he  gives  the  honor  of  his  Juccejs  \\\ 
the  miniftry.  *'  P^or,"  fays  he,  neither  is  he  who 
planteth,  nor  he  who  watereth,  any  thing,  but  God 
who  giveth  the  increafe."  It  was  matter  of  won- 
der and  thankfulnefs  to  him,  that  Godfliould  hon- 
or fo  unworthy  a  man  with  fo  high  an  office,  with 
fuch  eminent  gifts,  and  with  fuch  diftinguifhed 
ufefulnefs.  He  gloried  in  his  infirmities,  that  the. 
power  of  Chrift  might  reft  upon  him. 

We  fee  that  the  gofpel  miniftry  is  a  rcfpcflable 
office.     However  contemptible  fomc  render  thenu, 

04 


i^20  I>uliesofthe  [Serm.  XVll^ 

(elves  in  it,  the  ofBcc  itfelf  is  honorable.  The  A- 
pollle  diieCls  that  the  elders  who  rule  well,  efpe- 
cially  they  who  labor  in  word  and  do£trine,  fhould 
be  efteemed  highly  in  love  for  their  work's  fake ; 
and  be  counted  worthy  of  double  bonor.  They 
are  ambaffadors  of  God  to  befeech  men  to  be  rec- 
onciled to  hitn.  They  are  ftewards  of  (he  mani- 
fold grace  of  God.  They  are  fervants  to  men  for 
ChrilVs  fake.  They  are  heralds  fent  forth  to  pro- 
claim the  tidings  of  falvation  to  a  fallen  race.  A 
lenfe  of  the  dignity  and  importance  of  their  office; 
ihould  warn  their  zeal  in  the  difcljarge  of  it.  We 
proceed  to  confider, 

III.  The  ApoiiW s  elevated  f6rJiments  (concerning 
the  gojpel  which  he  preached.  He  calfs  it  "the 
unfearchable  riches  oi  Chn9i." 

The  bleflings  of  the  gofpel,  being  purchafed  hy 
the  blood  of  Chrift  are  called  his  riches.  "  He, 
who  was  rich,  for  our  fakes  became  poor,  that 
through  his  poverty  we  might  be  rich." 

They  are  called  riches  on  account  of  their  excel- 
lency, fulnefs  and  variety.  They  furpafs  in  value 
all  the  treafures  of  the  world ;  they  are  offered  iji 
fuch  abundance  as  to  fupply  all  our  wants,  and 
difpenfed  in  fuch  manner  as  is  fujted  to  all  our 
jieceflities.  ChrijR;ians,  how  poor  foever  in  this 
world,  flill  are  rich.  They  are  hejrs  of  a  king- 
dom, and  entitled  to  the  riches  of  the  glory  of  an 
inheritance  in  heaven.  They  will  inherit  all  things. 
The  Apoftle  fays  to  the  Corinthians,  *'  Now  ye 
are  full,  ye  are  rich,  ye  have  reigned  as  kings.'*. 
Of  himfelf  and  his  brethren  he  fays,  "  We  are  poor, 
yet  make  many  rich ;  we  have  nothing,  and  yet 
poffcfs  all  things." 

The  riches   of  Chrifl:    are   called   unfearchahh 
riches. 

I'hey  are  undifcoverable  hy  human  reafon,  and 
made  known  only  bv  revelation.  Hence  they  are 
celled  sn)jleries.     The  Apoftle  fays,    He  was  fent 


^ERM.  XVII.]     Chriftian  Religion.  I^j 

**  to  make  all  men  fee  what  was  the  myjler)\  whiclji 
from  the  beginning  of  the  world  had  been  hid  ir% 
God,  who  created  all  things  by  Jefas  Chrijl."  This 
is  the  fubftance  of  the  gofpel  myftery,  that  as  all 
things  were  made  hy  Chrift,  fo  the  government  06 
them  is  put  into  his  hands — ^that  he  has  opened  a 
way  in  which  God's  rebellious  fubjefts,  in  this 
part  of  the  creation,  may  be  reflored  to  favor — 
(hat  he  is  ordained  head  over  all  things  for  the 
church — that  he  gives  laivs  and  annexes  their  fanc- 
tions — that  he  will  finally  difpenfe  rewards  and 
punifliments  to  different  charattcrs,  and  then  will 
give  up  the  kingdom  to  the  Father. 

As  the  riches  of  Chrifl:  were  unfearchable  to  rea- 
fon,  fo  they  were  but  impcrfedlly  made  known  in 
the  prophetic  revelation.  Alluding  to  the  words 
of  Ifaiah,  the  Apoftle  fays,  "Eye  hath  not  feen, 
nor  ear  heard,  neither  have  entered  into  the  hear| 
of  man,  the  things  which  God  hath  prepared  for 
them  that  love  him  ;  but  God  hath  revealed  them 
to  us  by  his  Spirit ;  for  the  Spirit  fearcheth  all 
things  ;  yea,  tbe  deep  things  of  God."  One  part 
of  the  myflery  of  godlinefs  was,  *'  that  Chrift 
0iould  be  preached  to  the  Gentiles."  Of  this  the 
Jews  had  no  apprehenfior^.  To  the  apolllcs  them- 
lelves  it  was  matter  of  admiration,  that  "  God  had 
granted  to  the  Gentiles,  repentance  unto  life."  It 
was  "  by  revelation"  that  "  God  made  known  to 
Paul  the  myjlery,  which  in  other  ages  had  not  been 
made  known  to  the  fons  of  men,  that  th&  Gentiles 
fliould  be  fellow  heirs,  and  of  the  fame  body" 
with  the  Jew?,  "and  partakers"  with  them  "  pf 
his  promife  in  Chrift  by  the  gofpel." 

The  riches  of  Chrifl  are  of  inejlimallc  value. 
They  are  fuch  as  could  not  be  purchafed  by  filver 
and  gold.  His  own  precious  blood  was  the  only 
adequate  price  for  them.  He  has  taught  us,  that: 
worlds  could  not  redeem  one  foul  that  is  loft. 
Who  then  cau  conceive  the  worth  of  that  redemp- 


UQ9.  Duties  of  the         [Serm.XVIL 

tion,  which  is  fuflScient  for  all  finners,  and  will  be 
applied  to  all  who  penitently  and  thankfully  ac- 
cept it  ? 

In  Chrift  are  hidden  all  the  treafures  of  wifdom 
and  knowledge — all  the  riches  of  grace  and  mercy. 
*'  God  grant  us,  according  to  the  riches  of  his  glo- 
ry, to  be  flrengthened  with  might  by  his  Spirit  in 
the  inner  man,  that  we  may  *'  difcern  fomething 
of  his  manifold  wifdom,  and  may,»  according  to  the 
meafu re  of  faints,  "  be  able  to  comprehend  what 
is  the  length,  and  breadth,  and  heighth,  and  depth, 
and  to  know  the  love  of  Chrift,  which  paffeth 
knowledge." 

What  abundant  caufe  of  gratitude  and  joy  have 
we,  who  by  nature  are  finners  of  the  Gentiles,  that 
we  have  been  called  to  partake  of  thefe  unfearcha- 
ble  riches  ?  With  what  pleafure  fhould  we  read — 
with  what  tranfport  fhould  we  hear  the  gofpel  of 
our  falvation  ?  This  difcovers  to  us  wonders  which 
human  reafon  could  not  have  fearched  out,  and 
proclaims  to  us  bleffings  which  human  virtue  could 
iiev^r  have  f ecu  red. 

Ye  fons  of  poverty  and  want  j  go  take  a  fhare 
in  thefe  unfearchable  riches.  Vain  are  worldly 
treafures,  and  worldly  purfuits.  No  longer  fpend 
your  money  for  that  which  is  not  bread,  and  your 
labor  for  that  which  cannot  fatisfy  ;  but  eat  that 
which  is  good,  and  let  your  fouls  delight  in  fatnefs. 
Seek  durable  and  fubftantial  riches — feek  the  king- 
dom of  God  and  his  righteoufnefs.  "  The  king- 
dom of  heaven  is  like  treafure  hid  in  a  field,  which, 
when  a  man  hath  found,,  he  hideth,  and  for  joy 
thereof,  goeth  and  felletli  all  that  he  hath,  and  buy- 
eth  that  field."  Go,  make  this  purchafe,  and  you 
will  at  once  poffcfs  unfearchable  riches. 

Let  us  now, 

IV.  Confider  what  grand  and  enlarged  concep- 
tions the  Apoftle  entertained  of  the  dejign  and  im- 
pjr lance  of  his  mini  dry. 


Serm.  XVII.]         Chrijlian  Religion,  £23 

The  primary  and  immediate  objeft  of  it,  he  tellji 
us,  was  to  make  all  men  fee  what  is  the  fellowfhip 
of  the  myftery  which  was  hidden  from  ages."  It 
was  to  open  to  mankind  that  mighty  fcheme,  which 
the  wifdom  of  God  had  formed,  and  which  his 
goodnefs  had,  for  ages,  been  carrying  into  execu- 
tion for  the  redemption  of  our  iailen  race.  When 
Jefus  firft  appeared  unto  Paul,  he  faid  to  him,  "  I 
will  make  thee  a  minifler,  and  a  witnefs  of  the 
things  which  thou  haft  feen,  and  in  which  I  fhall 
appear  to  thee  ;  and  I  will  fend  thee  to  the  people 
and  to  the  Gentiles,  to  open  their  eyes,  and  turn 
them  from  darknefs  to  light,  and  from  the  power 
of  Satan  to  God."  To  this  heavenly  vifion  Paul 
was  not  difobedient,  but  fhewed  to  all  men  among 
whom  he  preached,  "  that  they  muft  repent  and 
turn  to  God,  and  do  works  meet  for  jepentance." 
The  great  theme  of  his  preaching  was  the  falvation 
of  fmners  through  Chrift,  in  a  way  of  repentance. 
He  preached  Chrift  the  Savior,  not  of  Jews  only, 
but  of  Gentiles  alfo — of  all  who  believe,  whatever 
might  be  :heirchara6ler,  condition  or  nation. 

The  manner  of  his  preaching  was  plain  and  Jur- 
miliar.  He  preached  the  unfearchable  riches  of  Chrift, 
with  an  intent  that  all  men  might  fee  and  know 
tliem. 

His  preaching  tended  to  peace  dind.  union.  It  was 
not  his  objeft  to  fovn  parties  here  and  there,  under 
diff"erent  names,  but  to  bring  all,  whether  Jews  or 
Gentiles,  into  one  body,  and/<*into  fellowlhip  one 
with  another.  He  taught  .lall  Chriftians,  in  every 
place,  to  confider  thejnfelves  as  citizens  of  one 
great  community,  fi^bjefts  of  one  common  Lord, 
partakers  of  the  fame  privileges,  heirs  of  the  fame 
inheritance,  and  to  keep  the  unity  of  the  Spirit  in 
the  bond  of  peace.  How  dift'erent  was  our  Apoftle 
from  thofe  mifguided  zealots,  .4vho  interrupt  the 
fellowfl:iip  of  Chriflians,  and  l^w  difcord  among 
brethren  by  leaching  their  partiza^  to  fay  to  oth- 


p^^  Buiics  of  the         [SeRxi.  XVlh 

qrs,  *'  Stand  by  youiTcIves,  come  not  near  to  us, 
for  we  are  holier  than  you  !"-— "  Mark  them  whq 
^aufe  divifions  and  offences  contrary  to  the  due, 
irine  jvhich  ye  have  received,  and  avoid  them  ; 
For  they  who  are  fuch  ferve  not  the  Lord  Jcfus 
thrift,  but  their  own  belly." 

Favil's  miniftry  was  defigned  for  the  benefit,  nofc 
<5f  men  only,  but  of  angds  too.  He  preached  the 
unfearch^ble  niches  of  Chrifl,  "  that  now  untp 
principalitiis  and  powers  in  he avinly  places,  might  be 
^e  kno'.vn  by  the  church  the  manifold  wifdom  of 
jGod." 

The  arigeis  ieani  much  of  the  wifdom  of  Go4; 
from  his  works.  When  he  laid  the  foundations  of 
the  earth,  ''  they  fang  together  and  fhouted  for 
joy."  And  ftill  they  praife  him,  afcribing  to  him 
glory,  honor  and  pqwcr,  "  becaufe  he  has  created 
all  things,  and  for  his  pieafure  they  are,  and  were 
created."  If  from  thcfe  works  they  learn  GodV 
chara£lcr,  they  aoubtlefs  undcrftand  it  more  per- 
feflly  from  the  difpcnfation  of  his  grace  to  fallen 
men.  In  this  they  defire  to  look;  for  in  this  his 
wiic^om,  liolincfs,  rncrcy  and  truth  are  mod  glori- 
oufly  difplayed.  They  were  fent  to  foretell  the 
birth  of  the  Savior,  and  of  |ohn,  his  forerunner. 
When  the  Redeemer  v»'as  born,  they  came  to  noti- 
fy the  happy  event  to  the  f[iephcrds  in  the  field  ; 
and  on  this  occaGon  they  glorified  God  in  anthems 
of  ]")''airc.  They  attended  Jefus  in  hi:;  temptations, 
r.nd  ilrengthened  tini  in  his  fufferings.  They 
watched  his  fcpuichrc  while  he  fle{)t,  opened  it 
-*viicn  he  arofc.  and  conveyed  the  tidings  of  his  ref- 
nrrc6tion  to  his  ai;xicus  friends.  They  were  pref- 
rnt  at  liis  aferTifion,  and  teflificd  to  his  difciples 
bis  entrance  into  his  glory.  They  arc  all  minifter- 
ing  Spirits,  fent  forth  to  minifter  to  them  who  fi:iaU 
he  heirs  of  falvation.  They  aided  the  primitive 
preachers  in  tlicir  labors  and  protc6ied  them  in 
ihcir  dangers.     They    vifited,    and  Hiil  they    yi,{i^ 


fSsRM.  XVll]        Qhrijlian  Reti^mz,  ^2^ 

the  worfhipping  aflfemblies  of  Chriftians  to  obferve 
what  paffes  there.  Hence  Paul  enjoins  on  Chrif- 
tians, a  decent  deportment  in  the  houfc  of  prayer, 
"  becaufe  of  the  angels."  And  hence  he  charges 
ftiinifters,  "  in  the  prefenee  of  the  eleHl  angels,"  to 
be  faithful  in  their  office. 

Now  if  angels  were  prefent  in  the  churches  when 
firft  the  gofpel  was  preached,  they  learnt  more  of 
God's  manifold  wifdom,  than  ever  they  had  known 
before.  The  my  fiery  of  divine  grace  to  guilty 
men  was  unfearchable  to  angels  till  it  was  revealed 
by  the  Spirit  to  the  apolllcs,  and  by  them  opened 
and  proclaimed  to  the  world.  They  had  before  feen- 
the  wifdom,  power  and  goodnefs  of  God  in  crea- 
tion and  providence  ;  but  the  difplay  of  his  mani- 
fold wifdom,  and  of  his  abundant;  grace  in  the  re- 
demption of  men  by  the  incarnation,  crucifixiort 
and  refurredion  of  his  Son,  opened  a  new  fcene 
cf  wonders,  and  afforded  new  themes  of  praifc. 
Now  they  beheld  that,  which  before  they  had  nev- 
er feen.  and  but  imperfefl;ly  conceived,  the  Son  of 
God  alfuming  humanity,  dying  for  the  guilty,  rif- 
ing  from  the  grave,  afcending  to  glory,  fhcdding 
down  the  Spirit,  eornmi'ffioning  apoflles,  and  fend- 
ing them  forth  to  proclaim  pardon  and  life  to  the 
chief  of  linners.  Accordingly  i\\  the  revelation, 
they  are  faid  to  fmg  a  new  long;  not  only  the  fong 
of  Mofes,  which  they  had  been  ufed  to  fing  ;  Thou 
art  worthy  to  receive  glory,  for  thou  hafl  created  al! 
things  ;  but  alfo  the  fong  of  the  Lamb  :  Thou  art 
worthy  to  rtceive  hltjpng  and  praife,  for  iiioii  waji 
jlain,  and  haft  rcdccined  us  to  God  by  thy  blocd. — 
Though  they  are  not  the  immediate  fubjeds  of  this 
redemption,  having  kept  their  firfl  itate,  yet  they 
join  in  the  fong  of  Saints  who  have  been  redeenicd 
from  the  earth.  Such  is  their  benevolence — fuch 
their  joy  for  the  redemption  of  fallen  men— I'uch' 
their  admiration  of  God's  new  difcovered  grace  to 
iiXkUQis,  that  they  take   in'o  their  ovi'u  moii'.hs;  ihi 


ituS  Duties  of  the  [Serm:  XVl!i 

fong  of  faints  ;  "  Thou  waft  flain  and  haft  redeera^^ 
ed  us  by  thy  blood."  The  Apoftle  adds,  "  I  heard 
the  voice  of  many  angels  round  about  the  throne, 
faying  with  a  loud  voice,  "  Worthy  is  the  Lamb 
that  was  flain  to  receive  power,  and  riches,  and  hon- 
or, and  glory,  and  blefling."  And  every  creature  join- 
ed in  the  anthem,  faying,  "  Bleffing,  and  honor,  and 
glory,  and  power  be  unto  him  that  fitteth  on  the 
throne,  and  to  the  Lamb  forever  and  ever," 

REFLECTIONS, 

1.  This  fnbjeO;  may  ferve  to  enlarge  our  views 
of  the  divine  government.  The  gofpel  difpenfa- 
tion,  which  immediately  concerns  the  human  race, 
anfwers  fome  important  purpofes  to  other  intelli- 
gencies.  All  the  ways  in  which  angels  may  be 
benefitted  by  it,  we  are  unable  to  conceive.  But 
that  hereby  their  knowledge  and  admiration  of  God's 
wifdom,  grace  and  holinefs  are  increafed,  and  con- 
fequently  their  devotion,  love  and  felicity  are  ex- 
alted, we  are  expref^ly  taught, 

2.  This  fubie6t  fuggeRs  to  us,  that  heaven  is  a 
J)lace  of  improvement.  The  angels  ftvU  are  learn- 
ers. They  learned  much  by  the  publication  of  the 
gofpel ;  and  new  wonders  in  the  courfe  of  provi- 
dence are  opening  to  their  view.  In  the  prophetic 
book  of  the  Revelation  we  find  them  from  time  to 
time,  breaking  forth  into  frefh  admiration  and 
praife  on  every  new  difpenfation  of  mercy  toward 
the  church. 

The  faints  here  below  are  exhorted  to  grow  in 
knowledge  and  grace.  Whatever  advances  they 
make,  they  are  ftill  imperfeft.  When  they  arrive 
to  heaven,  tliey  are  faid  to  be  made  perfect,  as  be- 
ing wildly  freed  from  fin.  But  they  are  not  fo 
perfect  in  holinefs,  but  that  there  is  room  for  im- 
provement. If  angels  grow  in  knowledge,  fo  may 
faints.     They  ^vill  receive  farther  advancement  at 


Serm.  XVII.]      Chrijlian  Religion^  ^£y 

the  refurredion.  But  even  then  they  will  not  nave 
reached  the  fummit  of  created  perfedion.  They 
may,  like  angels,  be  ever  learning,  ever  meeting 
new  objefts  of  wonder,  and  new  oecafions  of  praife, 
as  they  trace  the  ways,  and  converfe  with  the  works 
of  God. 

3.  We  fee  the  humility  of  angels.  They  are  fu- 
perior  beings,  exalted  to  heavenly  places,  and  call- 
ed principalities  and  powers  ;  yet  they  difdain  not 
to  learn  from  the  church  on  earth  the  manifold 
wifdom  of  God,  Yea,  they  are  willingly  employed 
as  minillering  fpirits  to  men.  From  their  example 
let  us  learn  humility  and  charity.  If  we  hope  to 
dwell  with  angels  above,  let  us  cultivate  that  tem- 
per which  is  their  happinefs  and  glory.  Let  us 
learn  more  of  the  wifdom  of  God,  nor  think  it  dif- 
honorable  to  learn  wifdom  from  inferiors.  Let  us 
condefcend  to  men  of  low  eftate,  and  bear  the  in- 
firmities of  the  weak.  For  this  we  have  a  more 
engaging  example  than  that  of  angels,  even  the  ex- 
ample of  the  Son  of  God,  who  came  not  to  be  min- 
iftered  unto,"  but  to  minifter.  He  was  among  his 
difciples,  as  one  who  ferved.  He  gave  them  a  pat- 
tern of  meeknefs,  humility  and  love,  that  they 
ihould  do  to  one  another,  as  he  had  done  to  them* 


SERMON      XVIIL 


EfHESIANS  iii.    tt,  J2,  13. 

■^ — = — -^According  to  his  eternal  pur pofe,  zuhich  he  pur* 
pojcd  in  Chiijl  Jefus  our  Lordy  in  whom  we  have 
boldnefs  and  accejs  with  coiifidence  by  the  faith  of 
him.  Wherefore  I  dejire  that  ye  faint  not  at  tny 
inbidations  for  yout  which  is  your  glory, 

1  rlE  Apoftle  here  refumes  a  thougHti 
which  he  had  mentioned  feveral  times  before,   that 
the  admiffion  of   the  Gentiles  to  a  participation  in 
fhe  privileges  of  the  gofpel  was  according  to  the  e- 
ternal  purpofe,  which  God  had  made  in  Chrift  Jt;- 
fus.     The  extenfion  of  the  church  of  God  to  com- 
prehend all  nations,   was  not  a  new  defign  ;  it  was 
a  plan  which  divine  wifdom  had  formed  before  the 
world  was  made.     Though  it  was  a  rriyftery  once 
unknown,  and  ftill  hardly  credible  to  the  Jews,  yet 
intimations  had  been  given  of  it  in  prophecy,  and 
dilpohtions  had  been  made  toward  it  in  Providence, 
through   all  preceding    ages    of  the    world.     The 
promife  of  a    Savior  to  fallen  Adam  refpeded  his 
poftcrity,    as  well   as    himfelf ;    and  as  he  was  the 
head  of   the   human   race,    it  extended  alike  to  all 
men.     The  promife  to  the  patriarchs  was  more  ex- 
plicit ;     that    *'  in  their  feed  all  the  nations  of   the 
earth  Ihould  be  bleffed."     Under   the    Jewifti    dif- 
pcnfation,  the  Savior  was  typiiiedin  facrcd  perfon.s 


Serm,  XVIII.]       Chriftian  Religion.  229 

and  religious  ceremonies,  and  foretold  in  the  preach- 
ing and  writings  of  the  prophets,  who  fometimes 
exprefsly  defcribed  him,  as  coming  "  to  bring  faL 
vation  to  the  ends  of  the  earth."  The  frequent  dif- 
perlions  and  captivities  of  the  Jews  conveyed  to 
other  nations  a  knowledge  of  their  religion,  of  their 
prophetic  writings,  and  of  their  promifed  Meffiah, 
and  raifed  in  the  minds  of  inquifitive  Heathens  an 
expectation  of  this  wonderful  perfon.  But  the  full 
difcovery  of  this  divine  fcheme  was  not  made,  until 
after  Chrift's  refurredion,  when  he  commanded  his 
Apollles  to  go  into  all  the  v/orld,  and  preach  his 
gofpel  to  all  nations.  Nor  does  it  feem  to  have 
been  perfe6lly  underftood,  even  by  the  Apollles 
themfelves,  until  Peter,  by  a  heavenly  vifion,  was 
directed  to  go  and  preach  the  gofpel  to  the  family 
of  the  Roman  centurion,  Cornelius.  After  Peter 
had  executed  this  million,  finding  fome  of  his  breth- 
ren diffatisfied  with  his  conduftj  he  explained  to 
them  the  reafons  of  it,  and  informed  them  of  the 
fuccefs  which  had  attended  it  i  And,  on  hearing 
of  thefe  things,  "  they  glorified  God,  faying,  Then 
hath  God  granted  to  the  Gentiles  alfo  repentance 
unto  life." 

To  imprefs  the  minds  of  the  Ephefians  with  a 
deeper  fenfe  of  their  indebfednefs  to  the  fovereiga 
grace  of  God,the  Apoftle  often  repeats  this  thought, 
that  the  offer  of  falvation,now  brought  to  them  by 
the  gofpel  of  Chrift,wasnot  the  fruit  of  their  works, 
intentions  or  defircs,  but  the  refult  of  God's  eternal 
purpofe  in  his  Son,  and  the  efFed  of  thofe  difpof- 
als  which  he  had  been  making  from  the  begiiming 
^  of  the  world.  "God  was  found  of  them  whoioughC 
him  not,  and  made  manifeft  to  them  who  inquired 
not  after  him." 

Th;;re  was  nothing  which  more  filled  the  mind 
of  this  Apoftle,  and  which  he  more  frequently  in- 
culcated on  Chriltians,  than  the  freenefs,  extent, 
P 


230  Duties  of  the  [Serm.  XVIII, 

fovereignty  and  glory  of  God's  grace  in  the  falva- 
tion  of  finners. 

The  more  we  feel  and  realize  our  dependence 
on  divine  grace,  the  more  thankfully  Ihall  we  re- 
ceive it,  and  the  more  diligently  fhall  we  improve 
it ;  the  mare  humble  (hall  we  be  in  our  opinion  of 
ourfelvesjand  the  more  charitable  in  our  difpofition 
toward  others  ;  the  more  watchful  to  abflain  from 
evil,  and  the  more  zealous  to  abound  in  every  good 
work. 

One  great  and  wonderful  privilege,  which  the 
grace  of  God  has  bellowed  on  us,  is  particularly 
mentioned  in  our  text.  "  In  Chrift  we  have  bold- 
nefs  and  accefs  with  confidence  by  the  faith  of 
him." 

To  this  privilege  we  will  now  attend. 

I.  The  Apoftle  fays,  *'  We  have  accefs,"  The 
word  fignifies  an  approach  to  fome  obje6l.  Here 
it  intends  a  near  approach  to  God  in  the  duties  of 
vvorlhip  ;  or  fuch  a  flate  of  peace  with  God  as  al- 
lows a  freedom  of  intcrcourfe.  "Being  juftified  by 
faith,  we  have  peace  with  God,  and  accefs  to  that 
grace  in  which  we  ft  and."  This  accefs  is  expreffed 
by  our  "  coining  to  the  throne  of  grace" — by  our 
*'  entering  into  the  moft  holy  place"-- — by  our 
**  having  a  hope  by  which  we  draw  nigh  to    God." 

Thefe  phrafes  allude  to  the  Jewifli  worfhip. 
There  was  a  vilible  fymbol  of  God's  prefence, which 
attended  the  Ifraelites  in  the  wildernefs.  This  was 
called  the  glory  of  the  Lord,  and,  fometimes,  the 
Lord  himfeif.  When  the  tabernacle  was  erefted 
and  the  ark  of  the  covenant  placed  therein,  this 
fymbol  took  its  refidcnce  on  the  mercy  feat  which 
v/:a^  made  on  the  ark.  and  between  the  Cherubrms 
which  covered  the  mercy  feat.  And  the  worfliip- 
pers  were  faid  to  come  near  to  God,  becaufe  they 
came  near  to  that  fenfible  token  of  his  majefty  and 
glory.  The  gracious  prefence  of  God  is  as  really 
afforded  n  jw,  as  it  was  then,  although  there  is  not 


SsRM.  XVIII.]       Chrijlian  Religion,  231 

the  fame  vifible  fymbol  ;  and,  therefore,  we  may^ 
as  truly  as  the  ancient  Jews,  be  faid  to  draw  near 
to  God,  when  we  engage  in  the  folemn  duties  of 
worlhip.  Yea,  the  Apoftle  fignifies,  that  we  have 
nearer  accefs  than  they,  becaufe  now  the  way  into 
the  holieft  is  made  manifelt,  into  which  we  have 
liberty  to  enter  by  the  blood  of  Chrill. 

Thefe  phrafes  have  alfo  a  foundation  in  the  cuf- 
toms  and  ufages  of  mankind.  When  one,  in  be- 
half of  himfejf  or  of  others,  would  prefent  his  peti- 
tion to  a  fovereign,  he  mud  obtain  liberty  of  accefs 
to  him  :  So  God's  allowing  us  to  make  our  fuppli- 
cations  to  him,  is  expreifed  by  our  drawing  near 
to  him.  It  is  a  familiar  manner  of  expreffionfuit- 
ed  to  convey  the  idea  of  great  condercenfion  on 
God's  part,  and  high  privilege  on  curs. 

II.  The  Apoftle  obferves,  that  "  we  have  holdnefs 
of  accefs.  The  word  properly  fignifies  a  freedom 
effpeaking,  in  oppofition  to  that  reftraint  which  we 
feel,  when  we  are  in  the  prefence  of  one  whom 
we  dread^  and  in  whofe  goodnefs  we  can  place  no 
confidence. 

The  word  expreiTes  the  fulnefs  of  that  liberty^ 
which  under  the  gofpel  all  Chriftians  enjoy,  of 
drawing  near  to  God.  The  Apoftle  fays,  "  We 
have  boldnefs  to  enter  into  the  moft  holy  place." — 
Under  the  legal  difpenfation,  the  people  approach** 
cd  unto  God  by  the  miniftration  of  the  priefts.who 
were  appointed  to  offer  gifts  and  facrifices  for  them: 
But  now  all  believers  are  "  an  holy  priefthood  to 
offer  up  fpiritual  facrifices  acceptable  to  God 
through  Jefus  Chrift."  Under  the  law,  the  ordin- 
ary priefis  came  only  into  the  fanfluary :  The  high, 
prifcft  alone,  and  he  but  once  a  year,  came  within 
the  moll  holy  place  :  But,  under  the  gofpel,  all 
Chriftians  may  at  all  times  draw  near  to  God  in  all 
ordinances,  and  may  on  all  cccalions  make  kaown 
their  recjuefts  to  him. 

Pft 


S33  Duties  of  tilt  [Serm.  XVIII, 

The  word  farther  exprelTes  that  freedom  offpirii 
with  which  we  Ihould  come  to  God.  The  difpo- 
lition  of  our  hearts  fhould  correfpond  with  the 
liberal  and  gracious  difpenfation  under  which  we 
are  placed. 

We  fhould  come  to  God  with  a  fpirit  of  love,  in 
oppofition  to  fervile  fear.  To  revere  the  authority, 
dread  the  difpleafure.and  tremble  at  the  judgments 
of  God,  are  tempers  in  no  refpe6t  inconfiftent  with 
the  full  exercife  of  love.  But  the  fear  which  arifea 
from  a  diftrufl  of  God's  mercy  and  goodneis,  and 
which  makes  us  relu6lant  to  come  into  his  pref- 
ence,  is  contrary  to  the  freedom  of  the  gofpel,  and 
to  that  boldnefs  which  it  imparts.  Love  cafts  out 
this  fear.  And  "God  has  not  given  us  the  fpirit  of 
fear,  but  the  fpirit  of  power,  and  of  love,  and  of  at 
found  mind."  The  charms  of  mercy  and  grace,  in 
which  our  heavenly  Father  manifefls  himfelf  to  us, 
flio'.ild  awaken  in  our  fouls  gratitude,  hope,  love,, 
and  every  cheerful  and  devout  affedtion. 

This  boldnefs  imports^  frequency  in  our  approach- 
es to  God.  Slaves,  under  the  influence  of  fear, 
ftand  at  a  diflance  from  their  mafler.  Children, 
invited  by  the  goodnefs  of  a  father,  come  often  in- 
to his  prefence.  So  Chriftians,  confiding,  in  God's 
fatherly  care  for  them  and  attention  to  them,  ihould 
embrace  all  opportunities  to  converfe  with  him.— 
Animated  by  a  f«nfe  of  the  liberty  allowed  them, 
they  fliould  bring  to  the  throne  of  grace  their  daily- 
prayers  and  praifes.  Since  they  arc  not  flraiten- 
ed  in  him,  they  fl:iOuld  not  be  flraitened  in  their 
own  bowels.  The  pious  Pfalmiil  wiflied  to  dwell 
in  the  houfc  of  the  Lord  all  the  days  of  his  life, 
that  he  might  behold  tlie  beauty  of  the  Lord  and 
inquire  at  his  temple. 

How  great  is  the  privilege  which  Chriftians  en- 
joy !  They  may  look  up  to  God  as  their  Father- 
may  go  daily  into  his  prefence — mr^y  tell  him  all 
ihciv  wants — may  confefs  before  him  all  their  firu- 


i5£RM,  XVIIi.J     Chrijttan  Religion*  s^^ 

—may  folicit  the  greateft  favors — may  urge  their 
requefts  with  tnoft  fervent  importunity  ;  and  they 
need  not  fear,  that  their  earneftnefs  will  offend 
him,  or  their  continual  coming  will  weary  him. 

III.  The  Apoflle  teaches  us,  that  '*  we  have  ac- 
cefs  wiih  confidence  "  This  confidence  is  what  is 
elfewhere  called  a  better  hope,  and  th^  full  ofurance 
of  faith.     It  is  oppofed  to  doubting  and  diftruft. 

The  nature  of  confidence  in  prayer  is  clearly  ex- 
plained by  the  Apoflle  John,  "  if  our  heart  con- 
demn us  not,  we  have  confidence  toward  God  ;  and 
whatfoever  we  afk  we  receive  of  him,  becaufe  we 
keep  his  commandments, and  do  thofe  things  which 
are  pleafing  in  his  fight.  This  is  the  confidence 
which  we  have  in  him,  that  if  we  afk  any  thing 
accor4ing  to  his  will,  he  heareth  us ;  and  if  we 
know  that  he  heareth  us,  whatfoever  we  afk,  we 
know  that  we  have  the  petitions  which  .we  delired 
of  him." 

To  confidence  of  fuccefs  in  prayer  it  is  neceffary, 
that  we  "  afk  according  to  God's  will" — for  fuch 
things  as  he  allows  us,  and  in  fuch  a  manner  as  he 
requires  us  to  afk.  Temporal  bleffings  we  mufl 
afk  with  humble  fubmiffion  to  that  fupreme  wif- 
dom,  which  alone  can  judge  what  is  beft.  Spirit- 
ual bleffings  v/e  mufl  folicit  with  the  flrongefl  im- 
portunity ;  but  at  the  fame  time  with  a  concern  to 
perform  the  conditions  on  which  they  are  offered. 
What  God  has  abfolutely  |)romired,he  will  certain- 
ly bellow.  What  he  has  promifed  conditionally, 
will  follow  our  compliance  with  the  conditions.— 
The  common  favors  of  his  providence  will  be  grant- 
ed in  fuch  time,  manner  and  meafure,  as  his  wif- 
dom  fees  mofl  fuitable.  One  may  pray  in  faith — 
in  a  full  confidence  of  God's  power,  wifdom,  mer- 
cy and  faithfulnefs,  and  yet  feel  flrong  doubts, 
whether  he  fhall  receive  the  bleffings  for  which  he 
prays  ;  becaufe  he  is  jealous  of  his  own  heart,' and' 
dillruftfui  of  his  own  wifdom,  A  penitent  bar  an 
1^3 


g34  I>utieso/the  pERM.  XVIII, 

undoubting  reliance  on  God's  mercy  to  forgive ; — . 
but  this  reliance  inay  be  atteijided  with  a  painful 
fufpicion  of  the  fincerity  of  his  own  repentance. — ■ 
A  perfon  in  affli6lion  may  pray  fpr  its  remova,! 
with  a  ftrong  afiurance  of  God's  wifdom  to  difcern, 
and  readinefs  to  do  what  is  beft ;  and  yet  he  may 
doubt  whether  the  removal  will  be  granted  ;  be- 
caufe  he  knows  himfelf  incompetent  to  judge  what 
his  own  fafety,  the  good  of  others  and  the  glo- 
ry of  God's  name  may  require.  Confidence  in 
prayer  is  a  full  reliance  on  God ;  but  this  may  be 
jtccompanied  with  a  humble  diffidence  of  our- 
jfelves. 

IV.  We  are  farther  taught,  that  all  our  hope  oJ 
fuccefs  in  prayer   muft  reft  upon   the  mediation  o^ 
|cfus  Chrift.     ['In  Chrijl  we  have  accefs  with  con- 
iidencc,  by  the  faith  of  him" 

In  his  name  we  a^e  to  corne  before  God;  and  in, 
the  virtue  of  his  atonement  and  interceflion  we  may 
Lope  for  acceptance.  As  the  only  begotten  Son, 
he  is  in  the  bofom  of  the  Father.  A§  he  is  holy 
and  without  fin,  God  delights  in  him  and  hears, 
him  always.  As  he  is  perfed  in  knowledge,  ponq 
of  our  wants  can  efcape  his  notice.  Having  taken 
part  of  our  flefh  and  blood,  he  is  not  aftiamed  to 
call  us  brethren.  Having  been  tempted  in  all 
points  as  we  are,  he  can  be  touched  with  the  feel- 
ing of  our  infirmities.  !^aving  purchafed  by  his 
blood  the  blcflings  which  we  need,  he  can  makeef- 
feftual  intcrcefTion.  As  he  is  a  Mediator  ordained 
of  God,  what  he  has  done  and  ftill  is  doing  for  us 
will  be  accepted  in  our  behalf. 

"  Seeing  we  have  fuch  an  high  prieft  over  the, 
houfe  of  God,  we  may  draw  near  with  true  hearts 
in  the  full  affurance  of  faith." 

The  Apoftle,having  ftated  to  the  Ephefians  their 
great  privilege  of  accefs  to  the  throne  of  grace, teach- 
es them,  what  improvement  they  ought  to  make  of 


Serm.  XVIII.]      Chrijlian  Religicn.  335 

it.     "  Wherefore  I  defire,  that   ye  faint  not  at  my 
tribulations  for  you." 

He  had  before  called  himfelf  "a  prifonerof  Chiift 
for  them."  He  here  exprefies  the  fame  thought. — 
It  was  for  them  that  he  fuflPered  his  prefent  bonds 
and  affliftions.  Thefe  were  the  confequences  oi' 
his  preaching  the  gofpel  to  the  Gentiles,  and  of  his 
acknowledging  them  as  fellow  citizens  wirh  the 
Jews.  Fearing,  left  his  fufFerings  in  the  caufe  of 
the  gofpel  fhould  difliearten  thefe  new  and  unex- 
perienced converrs,  he  fets  before  them  a  view  oB 
their  happy  fecurity  under  the  protection  of  divine 
grace.  Dangers  indeed  were  before  them  ;  but 
what  had  they  to  fear,  who  had  boldnefs  of  accefs 
to  God,  with  confidence  by  the  faith  of  Chrift  ? — 
"  Wherefore,"  fays  he,  "  I  defire  that  ye  faint  not 
at  my  tribulations,  -which  is  your  glory." 

It  was  one  of  the  glories  ot  their  religion,  that  he 
who  pleached  it,  was  not  afhamed  to  fuffer  for  it. 
His  conftancy  and  zeal  were  an  unequivocal  evi- 
dence, that  he  believed  his  religion  to  be  true  and 
important,  and  a  decided  proof  of  its  efficacy  and 
power  to  fupport  men  in  the  feverell  trials.  He 
wifhed  them  to  conGder,  that  they  bad  not  received 
a  religion  which  the  teachers  of  it  were  afraid  to 
maintain  ;  but  a  religion  which  infpired  them  with 
courage  to  meet,  and  with  patience  to  bear  every 
evil  which  the  world  could  threaten.  Though  the 
Ephefians  v/ere  expofed  to  the  fame  affliClions 
which  he  endured,  he  defired  them  not  to  faint ; 
for  the  faith  which  ftrengthened  him, would  fuftain 
them  ;  the  animating  principles,  which  the  gofpel 
afforded  to  him,  it  imparted  alio  to  thera  ;  and 
they,  as  well  as  he,  might  draw  near  to  God  with 
confidence,  and  obtain  grace  to  help  in  time  of 
need.  Since  they  were  admitted  fo  near  to  God — 
were  allowed  fuch  free  intercourfe  with  him — had- 
fuch  aflfurance  of  his  attemion  to  their  prayers  ;  he 
iioped,  they  would  neither  faint  at  the  tribulatigns^ 


t^$  Duties  of  the        [Serm.  XVIII. 

which  they  faw  in  him,  nor  at  thofe  which  might 
happen  to  them.  It  was  their  glory,  that  they  had 
received  the  gofpel,  at  a  time  when  it  was  attendeci 
with  affli6lion  ;  and  it  would  Hill  be  their  greater 
glory,  if  they  fliould  hold  the  beginning  of  th^r 
confidence  fledfafl  unto  the  end. 

REFLECTIONS. 

%.  I»  the  Apoftle  Paul  we  have  a  noble  exam- 
ple of  benevolence. 

He  was  joyful  in  his  tribulation,  finding  that  it 
conduced  to  the  happinefs  of  others.  He  upbraids 
not  the  Ephefians  with  the  troubles  which  he  en- 
dured for  them  :  He  rather  exhorts  them  to  be 
thereby  animated  to  conftancy  in  the  faith.  He 
fpeaks,  in  the  fame  kind  and  afFe£iionate  termsi  to. 
the  Philippians  ;  '"'  I  would  have  you  underftaif^, 
that  the  things  which  happened  to  me,  have  fallen 
out  rather  unto  the  furtherance  of  the  gofpel.  -And 
many  of  the  brethren  in  the  Lord,  waxing  confi- 
4ent  by  my  bonds,  are  much  more  bold  to  fpeak 
the  ivord  without  fear.  It  is  my  carneft  expecta- 
tion and  hope,  that  in  nothing  I  (hall  be  alhamed ; 
but  that  with  all  boldnefs,  as  always,  fo  now  alfo. 
Chrill  fhall  be  magnified  in  my  body,  whether  it 
be  by  life  or  by  death.  If  I  be  oflFercd  on  the  fac- 
lifice  and  fervice  of  your  faith,  I  joy  and  rejoice 
with  you  all.  For  the  fame  caufe  alio  do  ye  joy 
and  rejoice  with  me." 

It  is  the  glory  of  the  religion  of  Jefus,  that,where 
it  comes  with  power,  it  enlarges  the  mind,  purifies 
the  affe6lions,  fubdues  the  paQions,  fweetens  the 
^emper,  foftcns  the  heart  to  fenfibility  and  love,  and 
excites  to  every  good  work. 

2.  We  are  taught  that  new  converts  fhould  be, 
affiflcd  and  encouraged  in  religion. 

Thefe  Epheiums,  who  but  lately  had  embraced 
the  gofpel,    were  in  danger   of   fainting  under  the 


Serm.  XVIII.]    Chrijlian  Rdipon.  ^g^ 

tribulations  which  attended  it.  The  Apoftle,  there- 
fore, warned  them  of  the  trials  which  they  might 
expeft,  and  fortified  iheir  minds  bv  arguments  a. 
dapted  to  their  cafe. 

They  who  enter  on  the  religious  life  mull  fit 
down  and  count  the  coft.  They  mufl;  form  their 
good  refolutions  with  an  apprehenfion  of  diflicult\f 
before  them — with  a  fenfe  of  their  own  weaknefs — • 
and  with  a  humble  reliance  on  the  power  of  divine 
grace.  Many  fet  out  in  the  chriftian  courfe,  with 
warm  zeal,  but  with  little  confideration.  Hence, 
when  they  meet  with  unlocked  for  oppofition,  they 
turn  back  and  walk  no  more  in  it.  As  feed  fown 
in  a  ftiallow  foil  fuddenly  fpnngs  up,  but,  under 
the  fcorching  beams  of  the  fun,  withers  away  ;  io 
they  who  hear  the  word  and  receive  it  haftily,  may 
difcoyer  much  joy  at  firft  ;  but  when  tribulatiori! 
arifes,  they  are  ofi^ended.  They  only  bring  forth 
fruit  with  patience,  who  receive  the  word  and  un-> 
derftand  it,  and  fo  cherifh  it  in  the  heart,  that  it 
takes  deep  root. 

3.  We  farther  learn,  that  our  beft  fupport  under 
the  troubles  of  the  world,  is  that  boldnefs  of  accefs 
to  God,  which  we  enjoy  in  Chrid  Jefus.  This  is 
the  argument  by  which  the  Apoftle  perfuades  the 
Ephefians  not  to  faint  at  the  fight  of  his  tribula- 
tions^ or  at  the  apprehenfion  of  their  own.  As 
Chriftians  have  full  liberty  to  come  to  God — may 
ufe  great  freedom  of  fpeecli  in  his  prefence — may 
exprefs  all  their  dcfircs — may  afk  all  that  they 
need,  with  a  confidence  that  he  hears  and  regards 
them.  What  occafion  have  they  to  f^sint  ?  What 
danger  can  difmay  them  ?  What  difficulty  difcour- 
age  them  ?  What  burden  deprefs  them  ?  What  fer- 
vice  feem  too  hard  for  them  ?  "  When  1  am  weak, 
then  am  I  ftrong." — "  I  can  do  all  things  through 
Chrift  who  ftrengthens  me/' 


«38  Duties  of  the,  t3c,    [Serm.  XVIII, 

4.  How  great  a  thing  it  is  to  pray  as  we  ought 
—-to  pray  in  fuch  a  manner,  that  we  can  truly  fay, 
*'We  have  had  accefs  to  God  ?" 

Do  we  not  often  afk  we  know  not  what,and  pray 
we  know  not  how  ?  How  much  diftraflion  is  there 
in  our  devotion  ?  How  cold  are  our  de fires  ?  How 
uninfluencing  our  fenfe  of  the  Being  whom  we  ad- 
drefs  ?  How  often  do  we  bring  into  his  prefence 
impatience,  difcontent,  envy,  ill  will  and  other  dif- 
orderly  paflions  ?  If  we  have  received,  or  think  we 
have  received  an  injury,  How  difficult  it  is  to  calm 
the  tumult  of  the  mind,  and  recover  that  ferenity, 
fweetnefs  and  benevolence  of  heart,  which  are  ne- 
ceflary  to  prepare  us  for  communion  with  God  ? 
— How  much  fin  is  mixed  with  our  prayers  ?  We 
have  need  to  pray,  that  our  prayers  may  be  for, 
given. 

5.  Let  the  grace  and  condefcenfion  of  God  en- 
courage us,  umworthy  as  we  are,  to  come  often  into 
his  prefence.  He  is  rich  in  mercy  to  them  who 
call  upon  him.  Our  wants  are  great  and  numer- 
ous, and  he  only  can  fupply  them.  Let  us  attend 
to  our  wants,  and  we  fhall  find  matter  for  prayer 
— we  ihall  know  what  to  fay  when  we  fland  before 
him. 

How  aflonifliing  is  if,  that  fo  many  contentedly 
live  ftrangers  to  God,  and  at  a  diftance  from  him  ? 
That,  abforbed  in  the  pleafures  and  interefis  of  the 
world,  they  negled  the  favor  of  God, and  the  priv- 
ilege of  converfmg  with  him  ?  They  who  forfake 
him,  foifake  their  own  mercies.  As  for  us,  it  is 
good  that  we  ftiould  draw  near  to  him  :  They  who. 
are  far  from  him,  perifli. 


SERMON      XIX. 


EPHESIANS  iii.  14,  15. 

^or  this  caiife  I  bow  my  hiees  unto  the  Father  of  our 
l^ord  Jejui  Chnjl,  of  xvhoin  ike  whole  family  in 
heaven  and  earth  is  named. 


"AUL,  in  the  preceding  verfe,  ex- 
preffes  his  defire,  that  the  Ephefian  Chriftians 
would  not  faint  at  the  tribulations  which  he  fuffer^ 
ed  ;  but  rather  from  his  example  would  take  cour- 
lage  to  meet  all  the  tsials  and  dangers,  which  jniglit 
await  them  in  the  caufe  of  religion.  Senfible  of 
the  weakncfs  of  human  nature,  and  its  avei  fion  to 
fufFerings,  he  fears  for  his  new  converts,  left,  in 
thofe  perfecuting  times,  fome  fliouid  renounce  the 
faith.  He  therefore  labors  to  fortify  t?ieir  minds 
by  proper  arguments,  that  they  might  not  be  mov- 
ed from  the  hope  of  their  calling  ;  and  prays  that 
they  might  be  ilrengthened  by  the  grace  of  God  to 
conftancy  and  perfcverance  in  the  truth.  "  For  this 
caufe,"  faith  he  ;  i.  e.  becaufe  of  ihe  tribulations 
which  attend  the  profeffion  of  the  gofpel  ;  "  1  hovj 
my  knees  unto  the  Father." 

As  "  bowing  the  knees"  was  a  common  token 
of  reverence  in  the  prefencc  of  fuperitrs,  and  a 
poflure  often  ufed  in  prayer,  to  exprefs  the  humil- 
ity and  engagcdncfs  of  the  mind  ;  fo  the  Apoftle, 


240  Duties  of  the  [Serm.  XIX,' 

by  this  phrafe,  intends  prayer  itfelf:  And  his  mean- 
ing is,  "  For  this  caufe  I,  with  all  reverence  and 
fervor  of  foul,  fupplicate  the  grace  of  God  to 
ftrengthen  and  confirm  you  in  the  religion  which 
you  have  embraced  and  profefTed."  Thus  he  ex- 
preffes  the  fame  fcntiment  in  his  epiftle  to  the  Co- 
ioflians  ;  "  For  this  caufe  we  ceafe  not  to  pray  for 
you,  and  to  defire  that  ye  may  be  filled  with  the 
knowledge  of  God's  will,  ftrengthened  with  might 
by  his  Spirit  in  the  inner  man."  The  phrafe  fug- 
gcfts  to  us,  that  in  our  prayers  for  ourfelves,  and 
interceffions  for  others,  we  fhould  bow  our  fouls 
before  God  with  deep  humility,  and  prefent  our 
petitions  with  colle6lion  of  thought,  and  intenfe- 
nefs  of  defire. 

The  Apoftie  addreffes  the  great  God,  as,  "  the 
Father  of  our  Lord  Jefas  Chrijl." 

God  is  the  Father  of  all  creatures  :  He  by  his 
powerful  v/ord  called  into  being  thofe  numerous 
World's  which  are  fcattered  through  the  immenfity 
of  fpace,  and  has  given  exiftence  to  the  various 
tribes'  of  creatures  which  inhabit  them. 

Mankind  are  God's  offspring  in  a  higher  fenfe 
than  inanimate  and  fenfitive  creatures  :  He  is  the 
Father  of  their  Spirits,  and  his  infpiration  has  giv- 
en them  underftanding. 

But  in  a  moll  peculiar  fenfe  is  he  the  Father  of 
our  Lord  Jefus  Chrifl  ;  who,  in  re  gard  of  his  di- 
vine nature,  is  called  the  image  of  the  invifible  God, 
the  brightnefs  of  his  glory,  and  the  fimilitude  of 
his  perfon  ;  and,  in  regard  of  his  human  nature, 
is  called  the  Son  of  God,  his  only  begotten,  and  his 
beloved  fon  ;  becaufe  he  proceeded  and  came  forth 
from  God  in  fuch  a  manner,  as  no  other  being  ever 
has  done. 

The  conception  of  Chrifl's  human  nature,  and 
its  union  with  the  divine,  though  myfleries  which 
xver.annot  explain,  may  yet  be  underflood  as  far  as 
religion  is  concerned  in  them.     In  general  we  are 


Serm.  XIX.]         Chrijlian  Religion,  $a% 

inftru6led,  that  Chrift  is  the  mediator  between  God 
and  men,  and  that  through  him  we  muft  draw  neaij 
to  the  Father.  Innocent,  unoflPending  creatures 
may  approach  him  as  their  Father  by  creation. 
We  guilty  creatures  muft  come  to  him  through  his 
only  begotten,  and  well  beloved  Son.  We  muft 
look  to  him  not  merely  as  our  Father ;  for  we  havei 
finned,  and  are  no  more  worthy  to  be  called  his 
children  i  but  elpecially  as  the  Father  of  Jefus  our 
Lord,  who  was  ordained  before  the  foundation  of 
the  world,  and  was  manifefted  in  thefe  laft  times 
for  us,  that  by  him  we  might  believe  in  God. 

*'  I  bow  my  knees  unto  the  Father  of  our  Lord 
Jefus  Chrift,  of  whom  the  whole  family  in  heaven  and 
earth  is  named.** 

As  the  members  of  a  family  are  denominated 
from  the  head,  fo  all  the  faithful  fcrvants  of  God 
are  reprefented  as  bearing  his  name.  Chrift  fays, 
*'  Him  that  overcometh  will  I  make  a  pillar  in  the 
temple  of  my  God,  and  I  will  write  upon  him  th& 
name  of  my  God,  and  my  new  name"  i.  e.  the  Son  of 
God,  which  name  Chrift  had  newly  aflfumed.  Un- 
der the  Old  Teftament  he  was  very  rarely  called 
the  Son  oj  God,  While  he  appeared  in  the  flelh, 
the  Son  of  Man,  was  his  ufual  title.  'After  his  ref- 
urreftion  he  has  feldom  called  any  more  by  this 
name  ;  but  was  ftyled  the  Son  of  God.  This  is  there-* 
fore  faid  to  be  a  new  name  ;  and  this  is  the  name 
which  he  gives  to  true  believers.  The  whole  body 
of  Chrift's  followers  are  diftinguiftied,  as  having  his 
Father's  name  written  in  their  foreheads.  The 
meaning  is,  they  fhall  be  denominated  the  fons  of 
God  ;  and  in  that  charaQer  fliail  be  openly  and 
publicly  received.  Chrift's  new  name,  and  the  nama 
of  his  Father,  mean  the  fame,  even  the  fans  of  God  ; 
and  by  this  name  the  happinefs  of  the  faints  ia. 
heaven  is  often  expreffed.  "  God  himfelf  ftiall  be 
with  them,  and  be  their  God,  and  thev  fhall  be  hii 
fim   and   daughters.     They  ftiall  be  heirs  of  God, 


*42  Duties  of  the  [Serm.  XIX* 

and  joint  heirs  with  Chrift,   and  ftiall  inherit   all 
things. 

Believers  on  earth,  and  faints  and  angels  in 
heaven,  are  all  one  family.  They  are  fervants  of 
the  fame  Lord,  and  children  of  the  fame  parent. 
From  him  the  whole  family  in  heaven  and  earth 
is  named.  The  faints  in  this  world  are  ftrangers 
and  pilgiims.  They  have  here  no  continuing  city. 
But  they  will  foon  be  called  home  to  join  their 
brethren  in  the  upper  world.  They  are  here  train- 
ing up  for  heaven  ;  and  when  their  courfe  of  dif- 
cipline js  finifhed,  they  will  be  received  to  thofe 
bleffed  manlions,  which  Chiift  has  prepared,  and 
into  which  thofe  have  entered  who  are  already  dead 
in  Chrift. 

It  may  be  ufeful  to  contemplate  the  relaiioft 
between  believers  on  earth,  and  faints  and  angels 
in  heaven. 

1.  They  all  fpring  from  the  fame  common  par- 
ent. They  have  all  one  father  ;  one  God  has  cre- 
ated them.  Angels  are  an  order  of  beings  fuperior 
to  men  ;  ihey  are  endued  with  larger  powers,  and 
raifed  to  higher  glory — But  ftill  they  are  depend- 
ent creatures.  They  owe  their  exiftence,  their 
powers,  and  all  their  glory  to  the  fame  God,  to 
whom  we  are  indebted  for  our  inferior  flation  in 
the  fcale  of  being. 

2.  The  family  in  heaven  and  earth  are  all  gov- 
erned by  the  fame  general  laws.  1  here  are  indeed 
fome  laws  peculiar  to  the  prefent  ftats.  In  a  fam- 
ily of  children,  the  younger  are  under  a  certain  difci- 
pline  fuited  to  their  tender  and  unexperienced  age. 
So  the  faints  in  this  world  are  under  tutors  and  gov- 
ernors until  the  time  appointed  of  the  Father.  But 
the  main  fubftance  of  religion  is  the  fame,  both  in 
heaven  and  in  earth.  The  moral  kingdom  of  God  is 
a  kingdom  which  cannot  be  moved.  The  laws  of  it 
are  immutable  ;  and  they  are  all  fuited  to  the  na- 
ture and  condition  of  his  fubjc6ls,  and  need  no  re- 


Serm.  XIX.]         Chrijlian  Religion,  843 

vifion  or  amendment.  To  love,  reverence,  wor- 
fliip  and  ferve  the  Supreme  Lord,  and  to  promote 
the  glory  of  his  kingdom,  and  the  happinefs  of  their 
fellow  fubjeds,  aje  obligations  common  to  all  ra- 
tional and  moral  beings  in  heaven  and  in  earth. 

3.  As  children  of  the  fame  family,  they  (hare  in 
the  fame  pleafurcs  and  enjoyments.  The  glorified 
fpirits  are  reprefented  as  furrounding  God's  throne, 
and  pouring  forth  in  his  prefence  their  fongs  of 
adoration  and  praife — as  celebrating  his  perfeftions 
and  works,  the  wonders  of  his  providence  toward 
themfelves  and  other  beings,  and  efpecially  the  glo- 
ries of  his  grace  toward  fallen  men.  The  faints 
below  tafte  a  fweetnefs  and  delight  in  the  fame  de- 
vout and  pious  exercifes.  "It  is  good  to  fmg 
praifes  to  the  Lord  :  It  is  pleafant,  and  praife  is 
comely."  The  angels  are  miniftering  fpirits,  fent 
forth  to  minifter  to  the  heirs  of  falvation.  They 
are  highly  gratified  in  beholding  the  methods,  and 
in  ferving  the  defigns  of  divine  love  toward  our 
guilty  race.  When  the  Savior  was  born,  heaven 
was  moved  with  joy  :  There  was  a  multitude  of 
the  heavenly  hoft,  who  came  down  to  earth,  and 
fang,  "  Glory  to  God  in  the  higheft  ;  on  earth 
peace  ;  good  will  to  men."  True  Chriftians  here 
below  partake  of  the  fame  benevolent  temper. 
They  rejoice  in  the  good  done,  and  in  the  oppor- 
tunities to  do  good  to  their  fellow  mortals.  There 
is  joy  in  heaven,  when  a  finner  repents.  There  is 
joy  in  the  church,  when  religion  prevails,  and  fm- 
ners  are  converted  from  the  error  of  their  ways. 

4.  As  among  the  members  of  a  family  there  is 
ufually  a  general  refemblance  of  features,  fpeech 
and  manners,  fo  the  faints  above  and  below  have 
the  fame  general  temper  ;  the  fame  diftinguifhing 
complexion. 

Man,  at  firft,  was  made  little  lower  than  the  an- 
gels. He  bore  the  fame  divine  image.  This  was 
ioft  by  the  apoftafy.     It  is  in  a  degree  reftored  by 


B44  Duties  of  the  [Serm.  XIX, 

regeneration,  which  renews  the  foul  after  the  image 
of  God  in  righteoufnefs  and  true  holinefs.  This 
image  will  be  perfecled  in  heaven,  where  the  chil* 
dren  of  God  fliall  be  made  equal  to  the  angels — 
not,  indeed,  equal  in  the  degree,  but  equal  m  the 
integrity  of  the  moral  character. 

There  are  belonging  to  the  Chriftian  temper 
here,  fome  virtues  and  graces,  for  which  in  heaven 
there  will  be  no  room  ;  fuch  as  penitence,  felfde- 
nial,  temperance,  forgivenefs,  fuiih  and  hope.  But 
the  main,  governing  features  of  the  religious  tem- 
per, are  the  fame  in  believers  here,  and  in  faints 
and  angels  above  ;  fuch  as  love  and  gratitude  to 
God,  benevolence  and  goodnefs  to  fellow  creatures, 
humility  in  their  views  of  therafelves,  and  cheerful 
fubjeftion  to  the  divine  will.  In  heaven  charity 
never  fails — God's  will  is  done  there — boafting 
is  excluded — all  glory  is  given  to  God. 

5.  The  faints,  in  heaven  and  in  earth,  have  one 
common  intereft.  In  this  refpefl  they  are  like  a 
well  regulated  family.  The  glory  of  God,  the  ad- 
vancement of  religion,  and  the  promotion  of  the 
general  happinefs  of  the  moral  world  are  the  ob- 
je61s  on  which  their  hearts  are  placed.  When  the 
Apoflle  John  fell  down  before  the  angel  who  Chew- 
ed him  the  things  relating  to  the  church  of  God, 
the  angel  faid  to  him,  "  See  thou  do  it  not,  for  I 
am  thy  fellow  fervant,  and  of  thy  brethren  the 
prophets,,  and  of  them  who  keep  the  fayings  of  this 
book  ;   vvorlhip  God." 

6.  The  membc  rs  of  a  family,  however  diverfi- 
fied  in  age,  condition,  abilities  and  improvements, 
agree  in  this,  that  they  look  to,  rely  upon,  and  are 
guided  by  the  fame  head.  It  is  fo  in  God's  great- 
fiinily.  Angels  and  glorified  fpirits  are  as 
much  dependent  on  him,  as  are  the  faints  be- 
low. They  liave  their  being  in  him,  and  are  di- 
rected by  him.     To  him  they  owe,  not  only  their 


Serm.  XIX.]  Chrijlian  Religion.  %^c 

natural  exiftence,  but  the  continuance  of  their  ho« 
\y  and  happy  ilate. 

7.  They  are  all  objeQs  of  God's  love. 

In  a  virtuous  family,  there  are  different  meaf- 
ures  of  virtue  in  the  different  members  ;  and  the 
parent,  while  he  loves  them  all,  approves  fome 
more  highly  than  others.  So  it  is  in  this  large 
family.  There  are  different  degrees  of  goodnefs  in 
the  faints  here.  The  befl  of  thefe  fall  below  the 
meafure  of  thofe  who  are  made  perfecl  in  heaven. 
And  the  higheft  human  faint  above  muft  be  infe- 
rior to  the  angels,  who,  having  kept  their  firft  (late, 
have  been  in  continual  progrefs  from  their  creation* 
Confequently,  fome  of  God's  family  are  more  ex- 
cellent and  amiable  in  his  fight  than  others.  But 
yet  he  loves  them  all.  Thd  fmallell  meafure  of 
grace  in  the  humble  believer  is  pleaGng  to  God;  and 
evsry  work  and  fervice  which  he  performs  will 
meet  a  fuitable  reward.  "  Whatfoever  good  thing 
any  man  does,  the  fame  fhall  he  receive  of  the  Lord, 
whether  he  be  bond  or  free."  He  who  only  gives 
a  cup  of  cold  water  to  a  needy  brother,  from  love 
to  Chrift,  fliall  in  no  wife  lofe  his  reward.  The 
faints  are  called  his  treafure — his  jewels.  He  will 
gather  them  to  himfelf.  None  of  them  will  b6 
loft. 

8.  At  the  lafl  day,  all  the  faints,  thefc  who  are 
now  on  earth,  and  thofe  who  are  in  heaven,  will 
meet  in  God's  prefence,  be  openly  acknowledged 
as  his  children,  and  admitted  to  dwell  together  in 
his  houfe  forever. 

Heaven  is  remote  from  this  earth — remote  in  its 
nature,  if  not  in  its  fituatioa.  The  faints  are  here 
in  an  evil  world — a  world  of  corruption,  tempta- 
tion and  forrow.  Into  heaven  nothing  enters  which 
defiles  or  afflicts.  The  day  is  faff  approaching, 
when  the  faints  here,  will  rife  up  and  afcend  on 
high,  to  meet  and  mingle  with  the  faints  above  ; 
and  all    will  unite  together  in  one  great  family, 


34^  Duties  of  the  [Serm.  XIX, 

liever  to  be  difperfed.  The  Lord  Jefus  will  be  re- 
vealed from  heaven  with  his  mighty  angels.  He 
will  come  with  ten  thuufands  of  his  faints.  The 
dead  in  Chrift  will  be  raifed  ;  they  who  are  alive 
and  remain  will  be  changed  ;  they  all  will  mount 
up  together  to  meet  the  Lord,  coming  with  his 
numerous  train,  in  the  air;  and  tl^ence  they  will 
ever  be  with  the  Lord. 

We  have  feen,  in  what  lefpefts  the  faints  in 
heaven  atid  earth  conflitute  one  family. 

Let  us  attend  to  the  rcfle£lions  which  this  fubje£i 
juggefls  to  us. 

1.  If  we  eftimate  the  dignity  of  men  from  the 
families  with  which  tircy  are  contie6led,  how  hon^ 
orable  i-s  the  believer  ?  He  belongs  to  the  family 
in  heaven.  He  is  a  fon  of  the  moll  high  God.  He 
is  a  fellow  fervant  with  angels.  He  has  an  inher- 
itance with  the  faints  in  glory.  He  has  apoffef- 
fion  purchafed  for  him,  not  with  corruptible  things 
tjs  (liver  and  gold,  but  with  the  precious  blood  of 
Gocfs  beloved  Son.  He  has  a  houfe  in  referve  for 
him,  which  is  builded,  prepared  and  furnilhed,  not 
by  human  hands,  but  by  a  divine  power.  How 
fhould  all  earthly  riches  and  honors  bedefpifedby 
the  Chriflian,  who  is  born  to  fuch  noble  profpe6ls, 
and  entitled  to  fuch  glorious  poflTeffions  ?  May  he 
not  be  contented  in  poverty,  and  patient  in  adver- 
fity,  when  he  believes,  that  heavenly  riches  and 
evcrlafling  felicities  nearly  await  him,  and  that  his 
prefcnt  light  affliilions,  which  aie  but  for  a  mo- 
ment, are  working  for  him  a  far  more  exceedmg, 
and  eternal  weight  of  glory  ! 

2.  We  fee  our  obligations  to  mutual  conde- 
fcenfion.  pcaceablenefs  and  love. 

The  family  in  heaven  arc  all  of  one  heart,  and 
one  fnul.  They  arc  united  in  the  worlhip  and  fer- 
vice  of  God,  and  in  the  defigns  of  benevolence  to- 
ward one  another.  If  we  profefs  to  belong  to  that 
noble  family,  let  us   learn   to  imitate  their  temper 


SfiRM.  XIX.]  Chriftcan  Religion.  ^47 

and  manners.  Let  us  love  one  another  with  a  pure 
heart  fervently,  and  keep  the  unity  of  the  Spirit  in 
the  bond  of  peace.  If  the  church  of  God  on  earlU 
is  one  farhiily,  and  a  part  of  the  great  family  which 
is  in  heaven  ;  if  even  the  angels  are  willing  to  be 
ranked  with  the  faints  below,  as  members  of  the 
fame  houfehold,  and  employed  as  fellow  fervants 
with  them,  and  even  as  minulering  fpirits  to  them  ; 
how  unchriftian,  how  unheavenly,  are  pride,  con- 
tention, difunion  and  feparation  among  profeffed 
believers  !  How  contrary  are  fuch  tempers  to  their 
chara6ler  as  children  of  that  Father,  of  whom  the 
whole  family  in  heaven  and  earth  is  named  !  This 
is  a  thought  which  our  Apoftle  often  fugged s,  and 
which  meets  us  in  almoU  every  paragraph  of  this 
excellent  epiftle. 

3.  If  we  are  God's  family,  how  careful  fhould 
we  be  to  attend  on  the  orders  of  his  houfe  ? 

Angels  and  faints  worfliip  God,  day  and  night, 
in  his  temple  above.  It  is  their  joy  to  come  into 
his  prefence,  bow  themfelvcs  before  him,  receive 
and  execute  his  commands,  and  celebrate  his  per- 
fcdions  and  works.  Let  us  here  imitate  their  zeal, 
devotion  and  piety,  that  we  may  be  better  prepared 
to  join  with  them  hercafier.  They  who  contemp- 
tucufly  forfake  the  worfhip,  and  carelefsly  negleft 
the  ordinances  of  God's  houie,  abfurdly  profeis  to 
be  the  children  of  the  Father  ef  our  Lord  |efus 
Chrill,  of  whom  the  whole  family  in  heaven  and 
earth  is  nam^d. 

4.  Let  thole  who  are  not  of  this  family  be  foli- 
citous  to  obtain  a  place  in  it. 

tJniefs  you  become  m,embers  of  it  here  on  earth, 
you  cannot  expc^^  adrniffion  into  it  in  heaven. 
The  door  of  God's  houfe  is  nov\r  open.  He  fends 
forth  his  fervants  to  compel  you  to  come  in,  that 
his  houfe  may  be  filled.  But  know,  this  door  will 
not  ftand  open  alv.'ays.  When,  by  the  order  of  the 
xra.^er  of  the  iioufe.  thq    door   Ihali  be    fliut,  yovi 


24.^  Duties  of  the,  (^c.       [Serm.  XIX. 

will  in  vain  ftand  without  and  knock  at  the  door, 
faying,  *'  Lord,  Lord,  open  to  us  j"  for  he  will 
anfwer,    *'  1  know  you  not  whence  you  are," 

While  you  live  in  the  indulgence  of  your  fins, 
you  are  far  from  God  ;  you  have  no  portion  in  the 
blefllngs  defigned  for  his  family.  You  mull  b^re- 
newed  in  the  fpirit  of  your  mind,  before  you  call 
become  fellow  citizens  with  the  faints,  and  of  the 
houfehold  of  God,  and  be  incorporated  with  his 
family  in  heaven.  He  now  invites  you  to  come 
in,  and  take  a  place  among  his  children.  Thofe 
who  come  he  will  gracioully  receive,  and  freely 
love.  But  if  you  fpurn  this  kind  invitation,  and 
choofe  Hill  to  remain  in  the  fociety  of  the  ungod* 
ly,  you  will  forever  be  excluded  from  the  fellow- 
fhip  oFlaints  and  angels,  and  finally  be  turned  over 
into  the  place  prepared,  in  God's  juftice,  for  the 
punifiiment  of  rebellious  fpirits. 

5.  Let  fuch  as  profefs  to  be  of  God's  family, 
walk  as  becomes  fo  honorable  a  relation. 

Let  them  emulate  the  temper  of  the  bleifed  above, 
and  afpirc  to  that  perfe6lion,  which  makes  them 
bleifed.  Let  them  feek  a  nearer  conformity  to,  and 
clofer  union  with  that  branch  of  tbeir  family, 
which  is  already  in  heaven.  And  let  them  daily 
bow  their  knees  to  him,  of  whom  the  whole  family 
in  heaven  and  earth  is  named,  *'  That  he  would 
grant  them  to  be  flrengthencd  with  might  by  his 
Spirit  in  the  inner  man,  that  Chrifl:  may  dwell  in 
their  hearis  by  faiili,  and  that,  being  rooted  and 
grounded  m  love,  tliey  may  be  able  to  comprehend 
with  all  faints,  what  is  the  breadth,  and  length, 
and  depth,  and  heighth,  and  to  know  the  love  of 
ChriO,  which  palfeth  knowledge,  and  may  be  fill- 
ed with  all  the  fulnefs  of  God," 


SERMON      XX. 


EPHESIANS  ili.    14- 


ToY  this  caufe  I   bow  my  hues  ufito  the  Father  of  our 

Lord   Jcfus   Chrijl that  he  woiil^  grant 

you,  according  to  the  riches  of  hii  glory,  to  bejirength' 
ened  with  might  by  his  Spirit  in  the  inner  man  ;  that 
Chrijl  may  dwell  in  your  hearts  by  Jaith  ;  that  ye, 
being  rooted  and  grounded  in  loKje,  may  be  able  to 
com,prehend  with  all  faints,  what  is  the  breadth,  and 
length,  and  depth,  and  height,  and  to  know  the  love 
of  Chrif  which  pcffeth  knowledge,  and  that  ye  may 
■  be  filed  with  all  the  fulnefs  of  God. 

1  HE  Apoftle.  now  in  bonds  for  ibe 
goTpel,  was  concerned  for  his  new  converts  in  E- 
phefus,  left,  difheartened  by  the  perfecutions  which 
had  befallen  him,  and  which  threatened  them,  they 
ihould  turn  away  from  the  fiith :  He  cautions 
them,  that  they  faint  not  at  his  tribulations;  and, 
for  their  encouragement,  he  tells  ihcm,  that  he  re- 
membered them  ixi  his  prayers, and  bowed  his  knees 
unto  the  Father  of  our  Lord  Jefus  Chrift  in  their 
behalf.  The  things  which  he  principally  requeflad 
for  them,  are  related  in  the  words  vs^hich  have  juft 
been  read  :  That  they  might  be  ftrengthencd  in  the 
irmer  man — that  Chrift  might  dwell  in  their  hearts 
—  that  thcv  might  be  rooted  and  grounded  in  loyr 

Q3 


250  Duties  of  the  [Serm.  XX. 

— ^that  tliey  might  comprehend  the  love  of  Chrif^ 
which  pafTeth  knowledge — and  that  they  might  be 
filled  with  all  the  fulnefs  of  God. 

Thefe  things  will  be  the  fubjeft  of  our  prefent 
meditations.  And  while  we  contemplate  the  blef- 
fmgs  which  Paul  fought  for  the  Ephelians,  let  us 
fcek  the  fame  for  ourfelves. 

I.  He  prays,  that  "  God  would  grant  them,  ac- 
cording to  the  riches  of  his  glory,  to  be  flrengthen- 
ed  with  might  by  his  Spirit  in  the  inner  man." 

It  was  not  bodily  ft rength,  civil  power  or  world- 
ly diflin6tion,  which  the  Apofilc  requefted  for  thefe 
Chriftians;  it  was  fomething  far  more  defirable  : 
' — It  was  the  flrengih,  which  belongs  to  the  inner 
man — which  comes  from  God's  Spirit — which  is 
granted  according  to  the  riches  of  his  glory. 

It  was  the  grace  of  fortitude  and  patjente,  that 
they  might  perfevere  in  religion,  whatever  dangers 
and  difficulties  fhould  meet  them.  Thus  our  A- 
poflle  prays  for  the  Coloffians,  "  that  they  may  be 
ftrengthened  with  all  mighf:,  according  to  God's 
glorious  power,  unto  all  patience  and  longfuffering 
with  joyfulnefs." 

Chriftians,  weak  in  themfelves,  need  the  power 
of  Chrift  to  reft  upon  them.  In  the  courfe  of  the 
religious  life,  they  are  expofed  to  dangerous  temp- 
tations, exercifed  with  great  affli6lions,  and  called 
to  difficult  fervices.  In  fuch  cafes  they  have  pe- 
culiar need  of  ftrenglh  in  the  inner  man. 

Wc  are  to  obtain  this  ftrength  by  "  bowing  the 
knee  to  the  Father  of  our  Lord  Jefus  Chrift."  If 
it  comes  from  his  Spirit  and  from  the  riches  ot  his 
iglory,  we  muft  truft  in  him  and  look  to  him  for  it. 
That  wc  may  hope  and  afk  with  greater  confidence, 
we  Ihould  contemplate  his  wifdom.  f:;oodneis,  pow- 
er and  faithfulnefs,  our  paft  experience  of  his  cave 
and  love,  and  ei'^pecially  his  wonderful  grace  dif 
^^layed  in  the  gofpel  difpcDfation, 


Serm.  XX.]  Chrijlian  Religion,  2^1 

That  we  may  obtain  a  fupply  of  flrength,  we 
muft  watch  over  our  hearts,  fhun  known  tempta- 
tions, avoid  forefeen  dangers,  and  mortify  tho/'e 
lulls  which  war  againft  the  foul.  And  that  we 
may  know  how  to  fuit  our  p-ayers  to  our  wants, 
we  muft  be  converfant  with  ourfelves,  and  gain  an 

intimate  acquaintance  wiih  our  fpiritual  flatc. 

The  better  we  know  ourfelves,  the  better  we  cai] 
judge  what  to  pray  for,  the  more  we  fliall  abound 
in  matter  of  prayer,  and  the  more  eafily  we  ftiall 
pour  out  our  hearts  before  God.  Our  barren nefs 
and  deadnefs  in  prayer  are  greatly  owin^  to  our 
ignorance  of,  and  inattention  to  ourfelves. 

II.  The  next  thing  which  Paul  requefls  for  the 
jEphefians  is,  that  "Chrifl  may  dwell  in  their  hearts 
hy  faith."  The  fame  fcntiment  he  expreffes  in  his 
exhortation  to  the  ColofTians.  *'As  ye  have  receiv- 
ed Chrift  Jefus  the  Lord,  fo  walk  yc  in  him,  built 
up  in  him,  and  eftablifhcd  in  the  faith  as  ye  have 
been  taught." 

The  phrafe  of  '•'  Chrift's  being  in  us,"  is  often 
ufed  to  exprefs  our  conformity  to  him.  He  is  then 
in  us,  when  his  word  takes  poffcffion  of  our  hearts 
and  governs  our  lives  ;  and  when,  having  the  fame 
mind  as  was  in  him,  we  walk  as  he  walked,         , 

The  phrafe  of  "  Chrift's  dwelling  in  us/'  import," 
conjiancy  and  pcrjcverance.  They  only,  in  whom 
his  word  abides,  are  his  real  djfciples. 

As  we  become  united  to  Chrift  by  faith,  fo  by 
faith  he  dwells  in  our  hearts.  '•  The  juft  live  by 
faith."  That  we  m^ay  fteadily  maintain  our  obedi- 
ence to  his  laws  and  our  imitation  of  his  charader, 
we  muft  walk  by  faith  in  his  grace  and  pouter.  The 
Apoftle  fays,  "  I  am  crucified  with  Ciirirt,  never- 
thclefs  I  live  ;  yet  not  I,  but  Chrift  liveth  in  rac  ; 
and  the  life,  which  I  live  in  the  flcfh,  1  live  by  ths 
faith  of  the  Son  of  God,  wlio  loved  me  and  gavp 
himfelf  for  me." — *'  His  woid  works  effc6taally  iii 
i'leni  who  believe," — '•'The  word  preached  will  nor^ 


252  Unties  of  the  [Serw,  XX, 

profit  unlefs   it   be  mixed  with  faith  ia  them  who 
hear  it." 

To  judge  whether  we  are  accepted  of  God,  we 
muft  inquire  whether  Chriil  dwells  in  us — whether 
we  arc  conformed  to  his  chara6ler,  influenced  by 
his  do£lrines,  and  governed  by  his  precepts.  The 
reaHty  of  our  faith  is  bed  proved  by  our  conftancy 
in  the  love  and  pra£lice  of  religion.  It  is  not  fafe 
to  conclude  that  we  are  juflified  unto  life,  before 
we  have  time  to  inquire  whether  Chrift  thus  dwells 
in  our  hearts  by  faith.  There  is  nothing  more  con- 
trarv  to  the  inflruflions  and  cautions  of  the  gofpel, 
|:han  (bong  and  bold  conclufions  in  our  own  favor, 
tiefore  we  have  the  evidence  which  arifes  from  the 
efficacy  of  faiih  in  purifying  the  heart.  It  is  the 
-work  of  faith,  the  labor  of  love,  the  patience  of  hope, 
and  the  j-ridt  of  godly  forrow,  which  maniteft  the 
exiftence  of  thefe  graces  in  the  foul. 

III.  The  Apoftle  prays,  that  the  Ephefian  Chrif- 
tians  ''  may  be  rooted  and  grounded  in  love." 

By  love  he  doubtlefs  intends  love  to  Vhrijl,  who 
\s  the  objeft  mentioned  immediately  before  and  af- 
ter. Love  to  Chrift  is  one  of  the  great  principles 
of  religion.  If  any  man  love  not  our  Lord  Jefus 
Chriil,  he  is  pronounced  accurfed.  But  grace  is 
promifcd  to  them,  who  love  him  in  Cnccrity. 

This  love  is  not  merely  an  emotion  of  the  heart 
on  a  view  of  the  great  things  which  Chrift  has  done 
and  fuifcred  :  It  is  a  temper  in  the  foul  leading  us 
to  approve  of  him,  delight  in  him,  and  cleave  to 
nim  in  his  whole  charatler,  as  a  teacher,  ruler  and 
redeemer.  It  includes  a  love  of  his  example,  doc- 
trines and  precepts,  as  well  as  gratitude  for  his 
mediation,  and  rejoicing  in  the  hope  of  his  falva- 
tion. 

True  love  to  Chrift  is  Supreme  ;  it  furpaffes  all 
earthly  alfc61ions.  He  has  faid,  "vvhofoever  lovelh 
ion  or  daughter  more  than  me.  I'i  not  worthy  of 
iv.e."     The  genuine  cfFcfl  of   this   love  is  obedience. 


Serm.  XX.3  Chrijiian  Religion,  ^k6 

*'  If  ye  love  me,"  fays  our  Lord,  •'  keep  my  com- 
mandments."— "Ye  are  my  friends,  if  ye  do  what- 
foever  I  have  commanded  you." 

Where  love  to  Chrift  reigns,  there  will  be  a  ha- 
tred of  fin  and  watchfulnefs  againft  it.  "  They 
who  are  Chrifl's  have  crucified  the  flefh."  There 
will  be  a  high  admiration  of  and  ready  compliance 
with  the  way  of  falvation  through  him.  The  be- 
liever "  counts  all  things  but  lofs  for  th«  excellen- 
cy of  the  knowledge  of  Chrift,  and  fuffers  the  lof$ 
of  all  thing?  to  win  him."  There  will  be  a  con- 
cern to  promote  his  honor  andintereftin  the  world, 
Peter  v/as  to  teftify  his  love  to  his  Lord  by  feeding 
his  flock. 

Chriftians  are  to  be  *' rooted  and  grounded  ia 
love."  True  love  is  rooted  in  the  heart.  It  is  art 
habitual  temper  difcovering  itfelf  in  the  fruits  of 
holinefs.  Where  this  love  is  rooted,  there  is  an 
acquaintance  with  the  religion  of  Chrift,  a  fettled 
belief  of  its  divinity,  and  a  high  efteem  of  its  ex- 
cellence and  importance  ;  and  this  love  will  be  ac- 
companied wiili  a  fteady  refolaiion  to  abide  in  the 
do61rine  of  Chrift,  whatever  dangers  may  attend  it. 
— He  only  who  cleaves  to  the  Lord  with  purpofe 
of  heart,  can  be  faid  to  be  rooted  and  grounded  in 
love. 

Imagine  not,  that  love  to  Chrift  is  a  mere  fenfi- 
tive  affcflion,  like  that  which  we  fometimes  feel 
toward  natural  ob]e6ls;  or  that  ifi?  a  tranfient  em- 
otion excited  merely  by  a  view  ot  Chrift,  as  a  man 
fuffering  unjuftl}'from  the  hands  of  ciuel  enemies; 
or  only  a  delightful  fenfation  arifing  from  an  ap- 
prehenhon  of  hmi  as  one  who  loves  us  and  is  ready 
to  favc  us.  Such  feelings  are  no  more  than  what 
v/icked  men  ma^'  have  under  certain  circurnftances. 
They  come  far  fhort  of  that  love  which  the  gofpel 
requires.  This  is  nothing  lefs  than  a  loveof  Chrift's 
complete  character — a  love  of  his  whole  gofpel — a 
love  of   the   wav  in  which  (V.lva'ion  is  offered.     -^ 


254  Duties  of  the  fSERM.XX. 

is  a  holy  temper  correfponding  with  the  holy  na- 
ture of  its  objeB.  It  is  a  fpiritual  affeftion  toward 
Chrift  viewed  as  a  fpiritual  Savior.  Its  fruits  are 
love  to  good  men — imitation  of  Chrifl's  example 
—obedience  to  his  commands — attendance  on  his 
inftitutions — zeal  for  his  honor — and  diligence  in 
his  fervica» 

IV.  Another  petition  for  thefeEphefian  converts 
is  "  that  they  may  be  able  to  comprehend,  with  all 
faints,  what  is  the  breadth,  and  length,  and  depth, 
and  height,  and  to  know  the  love  of  Chrift,  which 
paffeth  knowledge." 

All  that  Chrift  has  done  and  fufFered  in  our 
caufe,  is  in  n®  degree  the  efFefl  of  our  defert,  but 
wholly  the  fruit  of  his  own  pure  benevolence. — : — 
"  He  loved  us  and  gave  himfelf  for  us." — "  Hereby 
perceive  we  his  love,  becaufe  he  laid  down  his  life 
for  our  fakes." 

This  love  paffes  our  knowledge;  it  exceeds  our 
comprehenfion  ;  but  there  is  a  fenfe  in  which  wc 
may  know  it,  and  fhould  endeavor,  with  all  faints, 
more  and  njore  to  comprehend  it. 

1.  The  love  of  Chrill  pafl'eth  knowledge. 

It  pafiTes  all  known  examples  of  love.  The  propli' 
et,  fpeaking  of  the  love  of  God  manifefted  in  the 
forgivencfs  of  finners,  fays,  "  His  ways  are  not  as 
our  ways,  nor  his  thoughts  as  our  thuMghtj  :  But 
.is  the  heavens  are  higher  than  the  earth,  fo  arc  his 
ways  higher  than  our  ways,  and  his  thoughts  than 
our  thouglus." 

Great  inftanccs  of  goodnefs  have  now  and  then 
been  known  among  men.  The  parent  foi  his  chil- 
dren— one  friend  for  another  has  done  and  fuff"er- 
ed  much.  The  parent  who  is  evil  can  give  good 
things  to  his  children.  For  a  good  man  peradven- 
ture  feme  would  dare  to  die.  This,  however,  is 
the  higheft  txeruon  of  human  love,  that  a  man  lay 
down  his  lif.?  for  his  fiiend.  But  the  love  of  Chrilfc 
far  exceeds  this  :  lie   has  commended  his  love  to- 


Serm.  XX.]  Chrijlian  Religion.  255 

ward  us,    in  that,    while   we  were  finners  and  ene- 
mies, he  died  for  us." 

This  love  pafles  our  comprehcnftoti.  We  may 
have  a  juft  conception  of  it;  but  we  cannol  corri- 
prehend  its  dimenfions.  The  Apoftle  fpeaks  of  the 
breadth,  and  len?^b,  and  depth,  and  iieight  of  the 
love  of  Chrift  v/mch  paiicih  knowledge/' 

It  pafTes  kno^vlcdge  in  refpccl  of  is  breadth,  or 
extent.  It,  in  fome  refpeds,  extends  fo  the  whole 
world — to  all  n^itions  in  all  a^es.  iiom  AHarn  down 
to  the  clofe  of  the  human  fuccelhon.  Tne  benefits 
which  it  has  procured,  are  offered  to  ail  on  the 
fame  terms, without  any  diftindlion.  They  are  not 
confined  to  this  or  that  people,  or  to  this  or  that 
period,  or  to  any  particular  deicription  or  charac- 
ter ;  but  are  to  all, and  upon  all  them  who  bcheve, 
whether  Jews  or  Gentiles,  male  or  female,  bond  or 
free, young  or  old,  great  finners  or  fmall ;  and  there' 
is  no  difference. 

Yea  ;  this  love  extends,  not  only  to  men,  but  to 
angels,  who  look  wiih  pleafure  into  the  wonders  of 
redemption,  and  learn  from  the  church  the  mani, 
fold  wifdom  of  God.  All  tilings,  which  are  in 
heaven  and  in  earth,  are  to  be  gathered  together  in 
Chrift  and  to  become  one  family.  Hence  tlie  an- 
gels are  reprefented  as  joining  with  the  elders  in 
this  fong  of  praife  to  the  Lamb.  "  Tkou  ait  v.-or- 
thy — for  thou  wad  flain,  and  hall  redeemed  us  to 
God  by  thy  blood — ." 

How  vaft  is  the  breadth  of  Chrill's  love  !  What 
myriads  of  the  human  race,  in  the  long  fucci  fiion 
from  the  firfl  to  the  lafl;  generation  of  mortals,  will 
be  made  partakers  of  it  ?  Many  indeed  '"  ''■  y^^rifli. 
but  the  nations  of  them  who  are  faved,wili  be  fuch 
,Tiultitudes  as  no  man  can  number.  And  befide;; 
thefe,  there  is  an  innumerable  compan)-  of  angels 
-ten  thoufand  times  ten  thoufand,  and  ilicufand:? 
oi'  tlioufands,  who  v/orfliip  the  Redecni'.r  ovA  give 
honor  to  his  name. 


256  Duties  of  th  [Serm.  XX, 

The  love  of  Chrift  pafTes  knowledge,  in  refpe£fc 
of  its  length.  It  is  an  everlajling  love.  Believers 
are  chofen  of  God  in  him  before  all  ages,  that  they 
might  be  holy  and  without  blame  before  him  in 
love.  He  from  the  days  of  eternity  entered  into  a 
covenant  of  peace  with  God,  in  which  he  engaged 
to  make  his  foul  an  oflFering  for  fin,  and  received  a 
promife,  that  be  (hould  fee  his  feed,  and  the  pleaf- 
ure  of  the  Lord  fhould  profper  in  his  hands.  This 
engagement  he  in  the  fulnefs  of  time  executed,  by 
affuraing  ourfleftiand  bearing  our  fins  on  thecrofs. 
— The  falvation  which  his  death  has  purchafed  for 
believers  is  an  evcrlafiing  (diXvdition.  As  his  thoughts 
of  love  were  from  eternity,  fo  the  efFe6ls  of  his  love 
will  laft  to  eternity. 

The  depth  of  Chrift's  love  paffes  knowledge.  In 
his  unbounded  compafTion  to  our  race,  he  laid  a- 
fide  his  divine  form — his  heavenly  glory — made 
himfelf  of  no  reputation — took  on  Jiim  the  fafhion 
of  a  man — the  form  of  a  fervant — and  humbled 
himfelf  to  death,  even  the  death  of  the  crofs.  Can 
we  conceive  what  he  fufFered  for  our  fakes,  when 
his  foul  was  filled  with  forrow,his  frame  convulfed 
with  pain,  his  fweat  likg  drops  of  blood,  his  lirnbs 
diHended  on  the  tree,  his  hands  and  feet  pierced 
with  nails,  and  his  fide  with  a  fpear,  and  his  voice 
raifed  to  heaven  in  this  ftrong  arid  bitter  cry,  ''My 
God,  my  God,  why  has  tlwu  forfaken  me  ?  O  the 
depth  of  that  love  which  brought  the  Son  of  God 
from  heaven  to  fuch  a  depth  of  humiliation  and 
diftrefs !  Again  :  The  height  of  Chrifi's  love  paffes 
knowledge.  Being  exalted  to  the  higheft  heavens, 
he  employs  himfelf  in  works  of  love  and  grace. — 
He  intercedes  for  them  who  come  to  God  in  his 
name — he  difpenfes  the  heavenly  gifts  which  he 
has  received  for  men — he  watches  over  his  church, 
and  flicds  down  his  gracious  influence  for  her  pref- 
ervation  and  increafe. 


Serm.  XX.]  Chrifiian  Religion,  zny 

His  love  pafTes  knowledge,  as  the  benefits  which 
it  has  procured  exceed  all  human  eflimation.  The 
Apoftle  preached  "the  unfearchabie  riches  ofChrift." 
— Who  can  conceive  the  value  of  that  pardon,  the 
worth  of  that  falvation,and  the  glory  of  that  inher- 
itance, which  he  has  purckafed  for  the  faints  ?  Be- 
ing juftified,  by  faith,  we  have  peace  with  God 
through  our  Lord  Jefus  Chrift."  This  "  peace  of 
God  paffeth  all  underflanding." — "  Eye  hath  not 
feen,  nor  ear  heard,  ncitlier  have  entered  into  the 
heart  of  men  the  things  which  God  hath  prepared 
for  them  that  love  him." 

2.  Though  the  love  ofChrift  paffeth  knowledge, 
yet  there  is  a  fenfe  in  which  it  is  known  to  the 
faints. 

They  have  a  thankful  and  admin'ng  knowledge  of 
that  lovCy  which  moved  fo  glorious  a  perfon  to 
humble  himfelf  fo  low,  and  to  do  and  fulFer  fo 
much  for  creatures  fo  worth! efs — fo  guilty.  When 
they  conlider  the  heavens,  the  work  of  his  fingers, 
the  moon  and  ftars  which  he  has  ordained,  they 
fay  with  David,  "What  is  man  that  thou  art  mind- 
ful of  him,  or  the  fon  of  man  that  thou  vifiteft 
him  ? 

They  have  an  experimental  knowledge  of  his  love. 
They  not  only  view  it  as  a  fubje£l  of  pleafing  con- 
templation, but  feel  the  power  of  it  on  their  hearts. 
By  the  love  of  Chrifl  they  have  been  made  partak- 
ers of  the  renewing  influences  of  the  Spirit,wrought 
to  the  temper  of  the  gofpcl,  and  interefted  in  its 
bleffmgs.  The  ApofUe  fays,  '-We  were  fometimcs 
foolifh,  difobedient,  deceived,  ferving  divers  lulls 
and  pleafwres,  living  in  malice  and  envy,  hateful 
and  hating  one  another  :  But  after  the  kindncfs  and 
love  of  God  our  Savior  toward  man  appeared,  not 
by  works  of  righteoufnefs  which  we  have  done,  but 
according  to  his  mercy  he  faved  us,  by  the  waQiing 
of  regeneration  and  rejiev/ing  of  the  holy  Gholl, 
^A'hich  he  has  Ihed  on  us    abundantly  through   je- 


258  Duties  of  the  |[Serm.  XX, 

fus  Chrift,  that,  being  juftiSed  by  his  grace,  we 
might  be  made  heirs  according  to  the  hope  of  eter- 
nal life." 

Believers  have  an  ivJliientialknovfltdgto'iChxi^'^ 
love.  The  Apoille  fays,  "The  love  of  Chriflcon- 
ftraineth  us,  becaufe  we  thus  judge,  that  if  one  di- 
ed for  all.  then  were  all  dead  ;  and  that  he  died  for 
all,  that  they,  which  live,  fliould  not  henceforth 
live  unto  th-emfelves,  but  unto  him  that  died  and 
rofe  again." 

The  faints  have  an  <2^?«//<z^/w^  knowledge  of  their 
Savior's  love.  Though  they  cannot  comprehend 
ihe  dimcnfions  of  his  love,  yet  they  are,  in  a  meaf- 
urc.  poireffed  of  the  fame  kind  of  love.  They  are, 
as  he  was,  meek,  gentle,  patient  and  ready  to  for- 
give. They  have  learnt  of  him,  to  love  their  ene- 
mies, to  pray  for  thole  who  defpitefuUy  ufe  them, 
to  blefs  them  that  curfe,  to  bear  revilinjrs  without 
returning  them,  to  condefcend  to  men  ot  low  ef- 
tatc,  to  pity  the  diflreffed,  and  do  good  as  there  is 
ojccafion.  This  is  Chrill's  command  to  his  difci- 
r)les,  "  Love  one  another,  as  I  have  loved  you." 

The  Apoitle's  prayer  for  the  Ephefians  was,  that 
•'they  might  hz  Jlrcn^thzned  to  comprehend  che  love 
of  Chria/' 

Ttiis  is  an  inexhailflible  fubje61;.  The  riches  of 
it  ate  unfearchable.  We  may  dwell  upon  it  with 
frefh  cniertaiti;nr;nt  and  increafing  plcafure  while 
we. Jive  :  Yea,  eternity  will  not  wear  out  the  theme. 
This  is  the  fong  of  the  faints  in  heaven,  "  Unto 
him  who  loved  us,  and  waflied  us  from  our  fins 
in  his  blood,  be  glory  and  dominion  for  ever  and 
ever." 

Let  us  labor  lor  a  greater  experimental  knowl- 
cdc^e  of  ills  love.  If  vve  are  in  a  Hate  of  fm,  let  us 
feel:  from  him  tliar  grace  which  is  neceffary  to  re-* 
new  \x'i  ill  knowledge  after  liis  holy  charaiiler.  If 
we  arc  in  doiiOL  concerning  our  intcrell  in  his  love, 
let  us  not  left,  till  he  is  formed  in  us.     If  we   find 


Serm.  XX.]  Chrijlian  Religion,  259 

that  he  dwells  in  our  hearts  by  faith,  let  us  grow- 
up  in  all  things  into  him,  and  afpire  to  the  mcaC 
ure  of  his  divine  fulnefs.  This  leads  us  to  ob- 
fcrve, 

V.  The  Apoftle  prays,  that  theEphefians  "might 
be  filled  with  all  the  fuloefs  of  God."     His  mean- 
ing is,    that  they  might   have  fuch  a  fupply  of    di- 
vine influence,    as  would  caufe  them  to  abound  in 
knowledge,    faith,   love,    and  all  virtues   and  good 
works,     lie  prays,   in   like  nvmner,  for  the  Colof- 
fians,    "  that  they  might  be  filled  with  the    knowU  > 
edge  of  God's  will  in  all  wifdom  and  fpiritual  un- 
derftanding,  and  might  walk    worthy  of   the   Lord 
to  all   pleafing,   being  fruitful  in  every  good  work, 
increafing  in  the  knowledge  of  God — and  that  their 
hearts  mjghc  be  comforted,  being  knit   together   in 
love,  and  to  all  riches  of  tlie  full  aflurance  of   un- 
derftanding."       And    for    the    Philippians,    "  that 
God,  who  had  begun  a  good  work  in  them,  would 
perform    it  to  the   day  of   Chrift;     and    that  they 
;T>ight  abound  more  and  more  in  love  and  in  knowl- 
edge, being  filled  with  the  fruits  of   righteouinefs." 

From  thefe  petitions  we  fee,  that,  "  by  the  ful- 
nefs of  God,"  the  Apoftle  intends  fuch  a  rich  fup- 
ply of  the  grace  of  God,  that  they  might  be  able  to 
perfevere  in  the  faith  and  pra6tice  of  religion,  to 
increafe  and  abound  more  and  more  in  the  virtues 
and  works  of  the  gofpel,  and  to  obtain  a  more  full 
aifurance  of  their  title  to  heavenly  glory. 

We  learn  then  that  Chriftians  are  not  to  content 
tJiemfelves  with  their  prefent  attainments,  but  to 
aipire  after  greater  eminence  in  their  holy  charac- 
ter, and  nearer  approaches  to  heavenly  perfe6tion. 
In  imitation  of  Paul's  example,  they  muil  *'  forget 
the  things  which  are  behind,  and  reach  forward  to 
the  things  which  arc  before,  prelfing  toward  the 
mark  for  the  prize  of  the  high  calling  of  God  in 
Chriil  Jefus."  Tjiey  muft  never  indulge  an  imag- 
ination; that   they  have  acquired  as  much  holincfs. 


3^o  Duties  of  tJiCf  ^c.  [Serm.  XX, 

or  done  as  much  fervice  as  is  needful ;  but,  deeply 
humbled  under  a  fenfe  of  then*  great  imperfe6lions 
and  remaining  corruptions,  the  poorntfs  of  their 
fervices,  and  their  defe6ls  in  duty,  they  muft  daily 
renew  their  application  to  God's  mercy  for  the  par- 
don of  their  fins,  and  to  his  grace  for  their  affifl-. 
ance  in  the  religious  life.  Their  defires  muft  not 
flop  fliort  of  that  which  the  Apoftle  afked  for  his 
converts, that  they  may  be  ftrengthened  by  the  fpirit 
in  the  inner  man — may  have  Chrift  dwelling  in 
their  hearts — may  be  rooted  and  grounded  in  love 
— may  know  the  love  of  Chrift  which  paffeth  knowl- 
edge, and  maybe  filled  with  all  the  fulnefs  of  God. 


SERMON      XXL 


MM 


EPHESIANS  ill.  20,  £1, 


x^oxv  unto  him  that  is  able  to  do  exceeding  aoimdajitly 
above  all  that  wc  ajk  or  think,  according  to  the  pow- 
er that  worhth  in  us,  unto  him  he  glory  in  the  church 
by  Jefus  Chriji,  throughout  all  ages,  world  without 
end.     Amen. 

JN  the  fix  preceding  verfes  the  Apof- 
tle  informs  the  Ephefians,  what  bleffings  he  re- 
quefted  for  them.  He  bowed  his  knees  in  prayer 
anto  the  Father  of  Jefus  Chrift,  of  whom  the  whole 
family  in  heaven  and  earth  is  named,  that  he 
would  grant  them  to  be  flrengthened  with  might, 
by  his  Spirit  in  the  inner  man — that  Chrill  might 
dwell  in  their  hearts  by  faith — that  they  might  be 
rooted  and  grounded  in  love — that  they  might  be 
able  to  comprehend,  with  all  faints,  the  vaft  dimen* 
lions  of  Chrift's  love  to  them — and  that  they  might 
be  filled  with  all  needful  fupplies  of  the  grace  of 
God.  While  he  meditates  on  the  breadth  and 
length,  the  depth  and  heighth  of  the  love  of  Chrifl, 
and  on  thofe  full  funolies  of  ffi'ace,  which  flow  to 
faints  from  the  divine  fountain,  he  breaks  forth 
into  the  devout  doxology,  which  I  have  now  read. 
In  this,  he  firft  acknowledges  the  infinite  power  of 
God  to  do  for  us  far  beyond  our  petitions  or 
R 


262      ,   ,  _.  Duties  of  the      "     [Serm.^XXL 

thoughts :     And  then  he  prays,  that  all  glory  may 
be  given  to  God  in  the  church  through  all  ages. 

I.  We  will,  hril,  confider  the  acknowledgment, 
which  the  Apoflle  makes,  of  God's  all  i'ufficiency. 
*'  He  is  able  to  do  exceeding  abundantly  above  all 
that  we  aJk  or  think.'* 

God's  ability  intends  not  merely  his  pozuer,  but 
all  thofe  perfeSlions  which  render  him  a  fuitable 
obje6l  of  our  faith  in  prayer.  It  imports  an  exa6l 
knowledge  what  our  wants  are,  a  ready  difpohtion 
to  fupply  them,  wifdora  to  difcern  the  proper  time 
and  manner  of  granting  fupplies,  as  well  as  power 
to  efFett  whatever  his  wifdoni  fees  bell  to  be  done. 

Divine  power  or  ability  is  often,  in  fcripturc, 
conhdered  as  including  wifdom  and  goodnefs  ;  for 
indeed,  without  thefe,  there  could  be  no  fuch  thing 
as  power,  properly  fo  called.  Mofes,  in  his  in'^er- 
ceffion  for  Ifrael,  fays,  "  If  thou  Ihalt  kill  all  this 
people,  the  nations  will  fpeak,  faying,  Becaufe  fhe 
Lord  v/as  not  able  to  bring  (i.em  into  the  land  which' 
he  fwave  to  them,  thercfofc  hath  he  flain  them  in 
the  wilderncfs.  Now  I  bcfeech  thee,  let  the  power 
of  my  Lo:d  be  great  according  as  thou  hall  fpoken, 
faying,  The  Lord  is  longfnjfcring  and  of  great  wjer- 
cy.  Pardon  1  befcccli  thee  the  iniquity  of  this  peo- 
ple according  to  the  grcatncfs  of  thy  mercy."  The 
Apollle  faya  to  the  Corinihians,  "  God  is  ahlz  to 
make  all  grace  abound  toward  you,  that  ye  always, 
having  all  fufficiency  in  all  things,  may  abound  in 
every  good  work."  \\z  fays  to  the  elders  of  Ephe- 
fus,  '•  I  commend  )ou  10  God,  and  to  the  word  of 
his  grace,  which  is  able  to  build  you  up,  and  to 
give  you  an  inheritance  among  all  them  that  are 
fanftificd."  His  great  confolalion  under  a  fenfe  of 
weaknels  was,  that  the  ^gr^Ci:  of  Chi  ill  was  JuJ/icietit 
for  him,  and  that  the  Jlrcngih  of  Chrifl;  was  made 
pcrfeci  in  ha!.n:!n  locaknrp.  He  therefore  took 
p'cafurein  injirm-'tics.thjt  the poivcr  of  Chrill might 
icft  upon  bim. 


Serm.  XXI.]        Chrijlian  Religion,  463 

In  thefe  ami  other  paffa ges,  the  power  or  fuffi- 
cicncy  of  God  to  fupply  oar  wants  manifeftly  in- 
cludes his  abundant  goodneL  and  mercy.  And  it 
is  particularly  in  reference  to  the  riches  of  his  glory, 
and  to  the  incomprehenfible  dimenfions  of  his  love^ 
that  the  Apollle  fays  in  the  text,  '■'  He  is  able  to  do 
exceeding  abundantly  above  ail  that  we  a(k  or 
think." 

If  we  confider  our  Own  imperfe£lion,  and  the 
boundlefs  pcrfe6lion  of  the  Dc'itj,  it  will  appear, 
that  there  is  no  proportion  between  what  we  can 
allc,  and  what  he  can  do.  It  is  impoffible,  that 
creatures  of  fuch  limited  minds  as  ours,  fiiould 
comprehend  all  the  things  which  perfed:  wifdorn 
may  devife,  unbounded  goodnefs  may  dchgn,  and 
infinite  power  may  efFe6l.  As  the  nature,  perfec- 
tions and  operations  of  the  divine  Being  are  infi- 
nitely fuperior  to  the  powers  which  we  poffefs,  and 
the  works  which  we  can  perform,  fo  we  muft  be- 
lieve, that  he  is  able  to  do  exceedingly  better  for  us 
than  v/e  requelt  in  our  prayers,  or  imagine  in  our 
thouohts. 

O 

To  illuflrate  this  point,  it  may  be  obferved, 
1.  God  often  docs  for  men  thofe  favors,  which 
they  never  thought  of  aflcing  for  themfelves.  He 
is  found  of  them  who  fought  him  not  :  Before  they 
call,  he  hears  them  ;  he  fliews  them  great  things, 
which  they  knew  not  of. 

Our  happinefs,  iri  many  cafes,  depends  on  things 
which  are  entirely  out  of  our  fighc.  We  know  not 
what  is  good  for  a  man  in  this  life,  all  the  days  of 
this  vain  life  which  he  fpefids  as  a  fhadow.  But 
the  perfeft  wifdorn  of  God  fees  all  the  connexions 
and  dependences  of  things  through  the  boundlef!> 
extent  of  the  univerfe,  and  the  endlefs  duration  of 
eicrnity  ;  the  relation  of  every  creature  fo  other 
beings  around  him  ;  and  the  influtnce  that  every 
event  will  have  on  his  happinefs  or  mifery.  That 
Providt^nce,  which  God  exercifes  in  the  world,  is 
K2, 


zGi  Jbuiies  of  the  [Serm.  XXL 

guided,  in  every  fl;ep,by  this  confuramate — this  all 
eompiehenfive  wifdom  ;  and  as  it  is  particularly 
employed  for  the  benefit  of  pious  men,  to  whom 
all  things  fhall  work  for  good,  fo  undoubtedly 
there  are  innumerable  cafes,  in  which  God  orders 
civcumftances  and  events  in  their  favor,  without 
their  requefl  or  knowledge.  In  fome  inftances  they 
are  able  afterward  to  difcover  the  happy  confe- 
quences  of  events,  which,  in  the  time  of  them,  ap- 
peared quite  indifferent,  or  perhaps  very  unfavora- 
ble to  their  interefl.  And,  without  queftion,  there 
are  numberlefs  cafes, in  which  their  fafety  is  owing 
to  caufes,  which  they  never  will  difcover,  until  the 
myflcrious  fcenes  of  Providence  fhali  be  opened  to 
their  grateful  and  allonifliing  view  in  the  future 
world. 

2.  God  anfwers  prayer  in  wajs  that  we  think  not 
of. 

As  he  requires  us  to  make  known  to  him  ourre- 
quefls,  fo  he  affures  us,  that  his  ears  are  open  to 
them.  He  will  not  always  bellow  the  particular 
things  which  we  adc,  for  we  often  miflake  our  own 
interefl; ;  but  he  will  grant  us  things  more  valuable 
in  themfclves,  or  belter  adapted  to  our  condition. 
Or,  if  he  gives  us  {he  bieffings  in  fubflance, he  will 
fend  them  in  a  more  fuitable  time  and  manner, 
than  we  had  propofcd.  Paul's  prayer  for  the  re- 
moval of  an  infirmity,  which  feemcd  an  obflruc- 
lion  to  his  minillcrial  fuccefs,  was  anfwercd  in  a 
way  far  better  than  he  aflced  or  imagined.  Suffi- 
cient grace  was  afTordcd  him,  not  only  to  comfort 
him  under  his  peculiar  trial,  but  to  give  him  great- 
er fuccefs  in  his  mini  dry,  than  he  could  have  ex- 
pctSted,  if  the  infirmity  had  been  removed. 

Pious  Jacob  doubtiefs  often  prayed  for  the  prof- 
pcrity  of  his  children,  efpecially  of  |ofeph,  con- 
cerning whom  he  had  conceived  peculiar  hopes. — 
But  the  patriarch  had  no  conception  of  the  dignity 
to  which  this  fon   wculd  be  advanced,   nor  of   the 


Serm.  XXL]  Chrifilan  Religion,  iS^ 

ufeful  fphere  in  which  he  would  move  ;  much  lefs 
did  he  imagine,  by  what  myflerious  methods  God 
would  raife  him  to  fuch  diflinguifhed  importance, 
and  make  him  infliumcntal  of  general  good  to 
mankind.  The  courfe  of  Providence  feemed,  for 
a  time,  to  be  againft  him  ;  but  eventually  it  ap- 
peared to  be  defigned  for  his  own  and  the  common 
felicity. 

I  remember  to  have  heard,  on  good  authority,  a 
remarkable  ftory  of  any^/nc^WjWhich  will  illuftrate 
this  thought.  The  poor  negro,  in  his  own  coun- 
try, was  led,  by  contemplation  on  the  works  of  na- 
ture, to  conceive  that  there  mufl  be,  though  invifi- 
ble  to  him,  a  fupreme,  all  powerful,  wife,  jufl  and 
good  Being,  who  made  and  governed  the  world. — 
Impreffed  wath  this  fentimcnt,  he  ufed  daily  to 
pray  to  this  invifible  Being.that  he  might,  by  fome 
means  or  other,  be  brought  to  a  more  diflinCt  know- 
ledge of   him,    and  of  the  fervice  due  to  him. 

While  he  was  in  this  contemplative  and  devout 
ilate  of  mind,  he,  with  a  number  of  others,  was 
treacheroufly  and  perfidioufly  taken  by  fome  of 
his  own  countrymen,  and  foon  after  was  fold  for  a 
ilave.  Now  his  faith  began  to  waver,  "  For," 
ikought  he  with  himfcif,  "  if  there  is  fuch  a  juft 
and  good  Being,  as  I  have  fuppofed,  who  governs 
the  world,  how  is  it  pofhble,  that  fraud  and  ini- 
quity fhould  be  fuccefsful  againft  innocence  and 
integrity  ?  Why  am  I  and  my  fellow  prifoners, 
who  have  acled  with  opennefs  and  fimplicity,  made 
to  fuIFer.  while  our  enemies  are  permitted  to  tri- 
umph in  the  fuccefs  of  their  deceit  and  violence  ?" 

The  poor  fellow,  after  feveral  changes  of  maf- 

ievs,  was  finally  fold  into  a  pious  family  in  New- 
cngland,  where  he  was  carefully  inftru6led  in  the 
Chriflian  religion,  which  he  embraced  with  great 
appearance  of  fincerity  and  joy,  and  obeyed  with 
exemplary  diligence  and  zeal.  And,  in  the  rela- 
tion  of  his  ftory,  he  often  made  this  pious  rcflec- 

Pa 


a65  Duties  of  the  [Serm.  XXI. 

t'cn,that  while  he  was  perplexed  to  fee  the  tri- 
umph of  fraud  over  innocence,  God  was  really  an- 
fwering  his  fervent  prayers,  and  bringing  him  to 
the  enjoyment  of  the  means  of  religious  knowledge 
and  eternal  falvation — that  what  he  had  thought 
was  an  objeQion  againft  the  juftice  of  Providence, 
was  really  a  wonderful  and  merciful  compliance 
with  his  daily  fupplication.     To  proceed, 

3.  The  mercies  which  God  is  plea  fed  to  grant 
us,  often  produce  happy  C07ifequences  far  beyond 
wh^t  we  ajksd  or  thought. 

In  our  prayers,  our  thoughts  ufually  flop  at  the 
enjoyment  of  the  bleffing  requefted.  God's  gra- 
cious defign,  in  the  beftowmeftt  of  the  bleffing, 
reaches  forward  to  a  long  feries  of  happy  events, 
which  Hand  conne6led  with  it.  We  fometimes  afk 
Tve  know  not  what ;  and  God,  whofe  wifdom  judg- 
es right,  does  exceedingly  better  for  us  than  wealk 
— he  denies  our  prayer.  If  what  we  have  afked 
be  a  real  favor,  it  may  probably  comprife  abund- 
antly more  than  we  think.  It  may  be  pregnant  of 
confequenccs,  which  we  cannot  forefce,  or  even 
imagine.  When  Saul,  the  blafphemer  and  perfe- 
cutor,  was  converted  to  the  faith  of  Chrifl,  he  cer- 
tainly viewed  hirnfelf  as  having  obtained  a  high 
favor — a  favor  of  more  value  than  all  the  riches 
and  honors  of  the  univerfe.  But  this  happy  con- 
vert could  have  no  conception  of  the  interefting 
cwnfequences  ot  his  converfion  to  the  world  of 
mankind,  in  that  and  all  fucceeding  genera'ions. 
At  firll  his  thoughts  were  chiefly  employed  in  his 
own  deliverance  from  guilt.  But  altcrward,  when 
he  became  more  acquainted  with  the  gracious  pur- 
pofes  of  God  in  his  converfion,  he  made  this  ad- 
miring rcflcftion  ;  "  I  for  (his  caufc  obtained  mer- 
cy, that  in  mc  lirfl  Jefus  Chrifi  might  fliew  forth 
all  longlaffcring  for  a  pattern  to  them,  that  fliould 
aftcrw.ird  believe  in  him  to  life  cvcrJafling.  To 
God  be  honor  and  glory  for  ever  and  ever."     Th^: 


Serm.  XXI.]  Chrijlian  RcUgiau  9.^f 

Apoftle  obferves,  that,  in  the  myflerlous  workings 
of  Providence,  the  unbelief  of  the  Jews  was  the  oc- 
cafion  of  amore  general  converfion  of  theOentiles; 
and  on  the  other  hand,  the  faith  of  the  Gentiles, 
in  fome  future  period.  \Vili  prove  the  means  of  re- 
claiming the  unbelieving  |ev/s.  He  fays  to  the 
Roman  converts,  "Ye  have  obtained  mercy  through 
their  unbelief,    that  through  your  mercy  they  may 

obtain  mercy.-- O  the  depth  of   the    riches  both 

of  the  vv'ifdom  and  knowledge  of  God  !  How  un- 
iearchable  are  his  judgments,  and  his  ways  paft 
finding  out  !  Who  halh  known  the  mind  of  the- 
Lord  ?  Or  Who  hath  been  his  counfellor  ?  OF 
him,  and  through  him,  and  to  him  are  all  things. 
To  him  be  glory  for  ever." 

4.  The  xuortli  of  the  blefTing?,  tvhich  we  allc  and 
God  beftows,  infinitely  exceeds  all  our  thoughts. 

The  blefiings  of  the  gofpel  are  "  unfearchable 
riches."  They  are  purchafed  with  an  infinite  price 
— not  with  corruptible  things,  fuch  as  filver  and 
gold,  but  with  the  precious  blood  of  Chrift.  Blef- 
fmgs  purchafed  at  fuch  a  price  mufl  be  of  iramenfe 
value.— -We  can  form  no  perfeft  eflimation  of  their 
worth  in  themfelves,  or  of  their  importance  to  us. 

The  fmner,  awakened  to  a  lenfe  of  his  guilt, 
knows  pardon  and  heaven  to  be  vaftly  more  defir- 
able  than  all  the  treafures  of  the  earth.  He  views 
them  as  pearls  of  great  price,  to  purchafe  which  he 
would  fell  all  that  he  has.  In  comparifon  with 
them  he  counts  his  worldly  wealth  as  dung;  and 
to  win  them  he  would  cheerfully  iuffer  the  lofs  of 
all  things.  While  he  meditates  on  the  evil  of  fin 
and  its  dreadful  demerit,  he  feels  ardent  and  In- 
crcafing  defires  of  God's  forgiving  and  faving  mer- 
cy. }>ut  all  his  defires — all  his  thoughts  fink  far 
belovv'  the  worth  of  the  obje6l. 

As  v/e  have  no  adequate  conception  of  the  puri- 
ty and  dignity  of  the  Supreme  jchovah,    fo  we  can. 
have  no  full  apprelienfion  of  the  exc.cuing  nnfuU 


i268  Duties  of  the'  [Serm.  XXI* 

nefs  and  demerit  of  our  numerous  offences  com^ 
mitted  againft  this  glorious  Being ;  and,  confe- 
quently,  but  a  very  imperfe6l  fenfe  of  the  immen- 
iity  of  that  mercy  which  they  receive,  whofe  inu 
quities  are  forgiven,  and  whofe  fins  are  covered.— r 
When  we  afk  pardon,  we  afk  that  which  abundant- 
ly exceeds  all  our  thoughts. 

The  happinefs  of  heaven  as  much  furpaffes  our 
adeas,  as  does  the  demerit  of  fin.  We  know  it  tQ 
be  fomething  great  and  good.  We  raife  our  apu. 
prehenfions  of  it  by  contemplating  the  fublimedef- 
criptions  which  we  find  in  the  facred  pages.  We 
think  how  defirable  it  is  to  dwell  in  the  glorious^ 
prelence  of  God — to  enjoy  his  favor  continually — 
to  ferve  hirn  without  interruption — to  be  free  froni 
fin,  temptation,  fear  and  pain — to  mingle  with 
pure  and  happy  fpirits  in  focial  devotion  and  re- 
ciprocal love — to  be  releafed  from  all  our  prefent 
perplexities  and  doubts — to  be  conftantly  improv- 
ing in  knowledge  and  virtue — to  have  our  minds 
more  and  more  enlarged,  our  holy  defires  ex.alted, 
and  all  our  wants  fupplied.  We  aid  our  concept 
tions  of  the  heavenly  world  by  attending  to  the  im- 
ages and  metaphors  of  fcripture.  We  think  of 
thrones,  crowns,  kingdoms,  glories,  honors,  riches, 
joys  complete  and  pleafures  everlafting.  But  after 
all,  "eye  hath  not  feen,  nor  ear  heard,  neither  have 
entered  into  the  heart  of  man  the  things  which  Godi 
hath  prepared  for  them  that  love  him." 

The  bleffings  which  the  gofpel  offers  are  eternal: 
And  eternity  is  an  idea  much  too  big  for  mortals, 
to  receive.  We  can  only  view  it  by  parts  ;  and 
yet  parts  it  hath  none.  We  add.  years  to  years, 
and  ages  to  ages,  till  imagination  is  overwhelmed  ; 
but  after  the  utmoft  ftretch  of  thought,  the  obje(^ 
is  flill  ungrafpcd.  Since  boundlcfs  duration  be- 
longs to  the  bicfhngs  which  we  afk,  we  afk  more 
than  we  can  think.  When  we  pray  for  the  pardon 
>f  Ha — peace  with  God — fanclifying  grace — admif- 


Serm.  XXI.J  Ckrijlian  Religion,  t^g 

fion  into  heaven,  we   a(k   things   which  God  can 
give  ;  but  which  we  cannot  comprehend. 

Now  if  God  is  able  to  do  thus  abundantly  foF 
us.  how  confidently  may  we  rely  on  him  in  all  our 
ilraits — how  cheeriully  may  we  apply  to  him  in  all 
our  wants  ?  Filled  with  a  lenfe  ol  the  divine  power 
and  goodnefs,  the  prophet  fays,  '"Although  the  fig, 
tree  fhall  not  bloffom,  neither  Ihall  fruit  be  in  the 
vines  ;  the  labor  of  the  olive  Ihall  fail,  and  th.? 
fields  fhall  yield  no  meat ;  the  flocks  fhall  be  cut 
pflF  from  the  fold,  and  there  Ihall  be  no  herd  in  the 
flails  ;  yet  I  will  rejoice  in  the  Lord,  and  joy  in 
the  God  of  my  falvation."  St.  Paul's  confoiatioii 
in  all  his  dangers,  and  in  the  view  of  death  was 
this  ;  "  1  know  whom  I  have  believed,  and  1  am 
perfuadcdjthat  he  is  able  to  keep  that  which  I  have 
committed  to  him."  This  was  the  ground  of  that 
noble  fortitude  with  which  the  youths  in  Babylon 
defpifed  the  terrors  of  the  furnace  :  "  The  God 
whom  we  ferve  is  able  to  deliver  us,  and  he  will 
deliver  us." 

If  we  believe  that  aBeing  ef  perfe£t  wifdom,  pow- 
er and  goodnefs  governs  the  world,  we  have  nooc- 
cafion  for  anxiety  ;  we  may  call  our  carts  on  him. 
If  he  is  for  us,  Who  can  be  againft  us  ?  If  he  de- 
fends us,  Who  can  harm  us  ?  If  he  fullains  us, 
What  can  deprefs  us  ?  If  he  difpofesour  condition. 
What  can  happen  amifs  ?  Our  only  concern  fliould 
be  to  fecure  his  favor,  and  fland  approved  in  his 
ficrht.  Confcious  of  the  integrity  of  our  hearts,  we 
may  be  joyful  in  all  circumllances,  and  prcfervc  a: 
ferenity  of  fpirit  amidfl  all  changes. 

When  we  meet  with  adverfities,    let    us  contem- 
plate the  wifdom,  power  and  goodnefs  of   that  Be-. 
ing,    who    marvelioufly  turns, to  good,    ihe  thincrs 
which  look   like  evil,    and  overrules  tor  the  benefit 
of   the  godly  the  events    wLich    wear  tlie  deadliell 


lipecl. 


970  Duties  of  the  [S£Rw.  XXI. 

While  we  view  ourfelves  as  in  (he  hands  and 
under  the  care  of  fuch  a  Being,,  we  may  defpife  the 
tenors  of  the  world,  and  rife  fuperior  to  tempta- 
tion, adverfity  and  death.  "  I  have  fet  the  Lord 
always  before  me  ;  becaufe  he  is  at  my  right  hand; 
I  fhall  not  be  moved." — "  Though  I  walk  through 
the  valley  of  the  fhadow  of  death,  I  will  fear  no 
evil,  for  God  is  with  me." — "  God  is  our  ftrength, 
a  very  prefent  help  in  trouble  ;  therefore  we  will 
not  fear,  though  the  earth  be  removed  out  of  its 
place,  and  though  the  mountains  be  carried  into 
the  midft  of  the  fea." 

With  what  dclighlful  confidence  may  we  ap- 
proach to  God  in  pra^^er  ?  We  feel  a  thoufand 
wants,  which  we  are  unable  to  fupply.  We  look 
around,  and  foon  perceive  the  vanity  of  human 
help.  But  defpairing  here,  we  can  with  courage 
go  and  tell  our  wants  to  God,  who  is  able  to  do 
more  than  we  afk.  We  are  confcious  of  great  un- 
worthinefs  ;  but  his  grace  can  abound  more  than 
even  our  fins  have  abounded.  Ir  is  impoffible  we 
fhould  afk  as  much  as  his  goodnefs,  wifdom  and 
power  can  do.  How  inexcufable  are  they,  who 
live  praycrlefs  in  the  prefence  of  fuch  a  Being  ? 

What  glorious  hopes  may  Chriftians    entertain  ?■ 

■ Of  the  liappinefs  which  awaits  the  godly,  the 

gofpel  gives  us  mofl  exalted  defcriptions.  But  af- 
ter the  highefl  conceptions,  which,  by  the  help  of 
thcfc  defcriptions,  we  form  of  future  happinefs, 
ftill  it  is  fomeihing,  which  abundantly  exceeds  all 
that  we  dunk.  Let  us  then  be  patient  in  tribula- 
rion,  joyful  in  hope,  inftant  in  praver,  and  zealou*3 
of  good  works;  for  our  labor  and  p^^ience  will  not 
he  vain — our  prayers  and  hopes  will  not  be  difap- 
poinicd.  Greater  and  more  glorious  things  nivait; 
us,  than  we  ever  have  afked,  or  now  can  tlunk. 

But,  on  the  other  hand,  l-et  us  remember,  that 
God  is  .'ible  (o  dciboy,  as  well  as  to  fave.  And  as 
tlic  h-ippincfs  \^llich  awaits  the  juff,    fo   the  mifcry 


Serm.  XXL]         Chrijllan  Rdigion.  471 

which  threatens  the  impenitent,  will  vaftly  exceed 
all  previous  apprehenfions.  Sinners  uill  perifh 
with  a  wonderful  deflrudion — a  dcftru6tion  which 
they  would  not  believe,  though  one  fliould  declare 
it  to  them.  They  will  be  punifhed  by  that  God, 
whofe  power  is  infinite — yea.  punifhed  with  evcr- 
lading  deftruftion  from  the  glory  of  his  power. — 
And  who  knows  the  power  of  his  anger  ?  Who  can 
conceive  the  feverity  of  that  puniihment:,which  an- 
ger, armed  with  omnipotence,wilI  execute  on  thofe 
who  have  defpifed  the  riches  of  divine  grace  ?  If 
to  offend  again  ft  God's  purity  and  juftice  is  dan- 
gerous, How  dreadful  to  offend  againft  his  mercy 
and  love  ?  If  fin  by  the  commandment  becomes 
exceedingly  fmful,  How  finful  docs  it  become  by 
its  oppohtion  to  the  grace  of  the  gofpel  ?  They, 
who  treat  this  with  contempt,  treafure  up  unto 
thcmfclvcs  wrath  againfl  the  day  of  wrath.  And 
wrath  will  come  on  them  to  the  uttermoft.  \Vc 
proceed, 

JI.  To  confider  the  afcription  of  glory  which 
the  Apoflle  makes  to  this  Allfufhcient  God.  "  To 
him  be  glory  in  the  church  throughout  ali  sges," 

■As  God  is  in  himfelf  a  moft  glorious  Being,  v.e 
are  bound  to  glorify  him  in  our  hearts,  by  jufl 
thoughts  of  him  and  fuitable  r^jjards  to  him — to 
gloriiy  him  in  our  aftions  by  an  imitation  of  his 
goodnefs,  and  a  fleadv  obedience  to  his  commands 
— to  glorify  him  in  our  language  by  fpc-aking  of 
him  with  reverence,  and  praifmg  him  for  his  ben- 
efits. 

But  what  the  Apoflle  here  more  cfj.^ecially  ce. 
fires  is,  that  fflorv  may  be  f^^ivcn  to  (jod  in  (he 
church.  God  has  predeflinated  us  to  the  adoption 
of  children,  that  we  might  be  to  the  praife  ot  thv' 
glory  of  liis  grace. 

1.   God  is  glorified  hy  ihe  incrcafe  of  the  church. 

As  a  king  is  honored  in  the  multitude  of  hi>  o- 
bedicnt  fubje6lsjand  in  the  voluntary  immigr.it.io!is 


2/2  Duties  of  the  {[Serm.XXL 

of  many  people  into  his  dominions  \  fo  the  glory 
of  God's  name  is  advanced  on  earth,  when  to  liis 
kingdom  are  made  additions  of  fuch  as  ferve  him 
in  holinefs  and  righteoufnefs, and  walk  in  his  com- 
niandm,ents  and  ordinances  blamelefs.  The  proph- 
et, fpeaking  of  the  happy  increafe  of  the  church, 
fays,  "  They  fliall  come  with  acceptance  on  God's 
altar,  and  ftiall  glorify  the  houfe  of  his  glory."  If, 
then,  we  would  give  glory  to  God  in  the  church, 
let  us  invite  and  encourage  many  to  come  and  join 
themfelves  to  him  in  a  perpetual  covenant.  This 
is  the  Lord's  dire6lion  to  his  difciples,  *'  Let  your 
light  fo  fliine  before  men,  that  they  may  fee  your 
good  works,  and  glorify  your  Father  who  is  in 
heaven." 

2.  God  is  glorified  in  the  church,  when  a  devout 
regard  is  generally  paid  to  the  o?'dinances  which  he 
has  inflituted. 

The  difciples,  who  continued  with  one  accord  irj 
the  temple,  are  faid  to  have  praifed  God  ;  and  they 
who  offer  praife  glorify  his  name.  As  the  church 
is  formed  for  the  focial  worfhip  of  God,  in  prayer, 
praile  and  hearing  of  the  word,  fo  the  beauty  of 
it  much  confifts  in  the  conftant,  regular  and  united 
attendance  of  Chriftians  on  his  appointed  worfhip. 
They  who  forfake  the  affembling  of  themfelves  to- 
gether contradict  the  principal  defign  for  which  the 
church  was  cre6led,  and  caft  a  manifefl  reproach 
on  the  great  head  of  it,  Chrifl  ians  are  a  peculiar 
people;  a  holy  prieflhood,  chofen  to  fliew  forth  the 
praifcs  of  (lod  ;  and  they  have  obtained  an  inher- 
itance in  his  church,  that  they  fliould  be  to  the 
prnifc  of  his  glory. 

3.  God  i^  glorified  by  the  obferv^ance  o^ good  or- 
der in  the  church,  and  by  the  decent  attendance  of 
the  Kicmhcrs  on  their  rcfpeftlvc  duties. 

This  is  the  infhuclion  given  by  St.  Paul ;  "Jlav- 
in?;  gifts  djreiing  according  to  the  grace  beftowed 
on  us,  whether  prophecy,  let  it  be  according  to  the 


Serm.  XXI.]  Chrijiian  Rdlgion,  273 

proportion  of  faith  ;  or  minillry,  let  us  wait  on 
our  miniftering ;  or  he  tliat  teacheth,  on  teaching  ; 
or  he  that  giveth,  let  him  do  it  with  fimplicity  ;  or 
he  that  ruleth,  with  diligence  ;  he  that  fpeaketh, 
let  him  fpeak  as  the  oracles  of  God  ;  and  he  that 
miniflereth,  let  him  do  it  as  of  the  ability  which 
God  giveth ;  that  God  in  all  things  m^y  he  glori- 
fied." 

Now  if  we  break  in  on  this  order  ;  if  the  teacher 
neglefts  the  duty  of  teachmg,  and  entangles  him- 
felt  in  the  affairs  of  this  life  ;  or  if,  forfaking  the 
cracles  of  God  ;  he  teaches  the  commandments  of 
men,  or  the  imaginations  of  his  own  brain  ;  pr  if 
the  private  Chriilian  airames  the  teacher,  and, 
vainly  puffed  up  with  a  carnal  mind,  intrudes  into 
thufe  things  which  he  has  not  learned  ;  or  if  the 
teacher,  quitting  his  own  proper  charge,  enters  into 
other  men's  labors,  and  caufes  divifions  in  the 
churches  ;  then  God  is  difhonored,  for  he  is  a  God 
of  order,  not  of  confuficn,  in  all  churches  of  tha 
faints, 

4.  That  God  may  be  glorified,  there  mull  be 
■p€Q,cc  and  unity  in  the  church. 

"  Where  envy  and  ftrife  arc,  there  is  ccnfuHon 
and  every  evil  work." — *'  Whatfoever  ve  do,"  fays 
the  Apoftle,  "  do  all  to  the  glory  of  God,  giving 
no  offence,  neither  to  Jew,  nor  Gentile,  nor  to  the 
church  of  God." — *'  Be  ye  like  minded  one  toward 
another  according  to  Chrift  Jefus,  that  ye  may, 
with  one  mind  and  one  mouth,  glorify  God." 

If,  then,  a  church  becomes  a  fcene  of  wi-athful 
contentions — if  there  are  in  it  whifperings,  fwell- 
ings,  tumults,  mutual  cenfurcs  and  reproaches,  in- 
terruptions of  religious  communion,  divifions,  fep- 
avations,  and  withdrawm.ents  from,  the  flated  wor- 
fhip  I  there  is  a  total  pcrvcrfion  of  the  great  dcHgti 
of  its  inliitution,  and  the  name  of  (rod  and  hi^ 
dotlrine  are  profaned. 


i»74  ■^"^^""  of  the,  ^c.         [Serm.  XXL 

5.  That  glory  may  be  given  to  God  in  the 
church,  there  muft  be  exemplary  holinejs  in  its  mem- 
bers. 

Our  Lord  fays,  '-'Herein  is  k\y  Father  glorified, 
that  ye  bring  forth  much  fruit ;  fp  fhall  ye  be  my 
difciples."  The  Apoftle  prays  for  the  Philippians, 
"that  they  may  be  filled  with  the  fruits  of  right- 
eoufnefs,  which  are  by  Jefus  Chrift,  unto  the  glory 
and  praife  of  God." 

We, who,  by  our  profeffion,  belong  to  the  church 
of  God,  ought;  to  be  exceedingly  careful,  left  by  out 
unworthy  behavior  we  diflionor  God,  whom  we 
are  under  every- obligation  to  glorify.  Let  it  be 
our  prayer,  that  glory  may  be  given  to  God  in  the 
church  ;  efpecially  in  that  fociety,  of  which  we  are 
members.  Let  us  feek  its  increafe  by  encouraging 
others  to  join  themfelves  to  it.  Let  us  walk  in 
God's  appointed  ordinances  blamelefs,  not  forfak- 
ing  the  ajTembling  of  ourfclves  together  ;  but  com- 
ing together  into  one  place.  Let  us  attend  on  our 
rclpettive  duties,  and  do  good  according  to  the  a« 
bilitv  which  God  has  given  us.  Let  us  ftudy  the 
things  which  make  lor  peace,  and  by  which  we 
may  edify  one  another.  Let  us  walk  worthy  of 
him,  who  has  called  us  to  his  kingdom  and  glory, 
being  fruitful  in  every  good  work,  increafing  in  the 
knowledge  of  God,  cllablilhcd  in  the  faith,  and  a- 
bounding  therein  with  ihankfgiving. 

Xow  unto  Gud  be  glory  in  the  church  by  Jefus 
Chrill,  throughout  all  ages.     Amen. 


S  E  R  M  O  N      XXII, 


EPHESIAXS  iv,  1- 


i  therefore,  the  prifoner  of  the  Lord,  befecch  you,  that 
ye  walk  worthy  of  the  vocation,  wherewith  ye  are 
called,  with  all  lowlinefs  and  meeknefs^  with  long^ 
fujfering,  Jorbearitig  one  another  in  love,  endeavor- 
ing to  keep  the  unity  of  the  Spirit  in  the  bond  of 
peace.  There  is  one  body,  and  one  Spirit,  even  as 
ye  are  called  in  one  hope  of  your  calling,  one  Lord, 
one  faith,  one  baptifni,  one  God  and  Father  of  alt, 
who  is  above  all,  and  through  all,  and  m  you  alL 
But  unto  every  one  of  us  is  given  grace  according  to 
i-he  meafiire  of  the  gift  of  Chrif. 

We  fee  without  furprife,  that  men 
differ  in  fcntiment  about  matters  of  a  fccular  and 
civil  nature  ;  nor  are  we  to  expc61:  a  perfecl;  uni- 
formity in  the  things  of  reh'gion.  Its  great  doc- 
trines and  duties  are  indeed  fo  plainly  revealed, 
and  (o  clearly  expreflfed  in  the  gofpel,  that  there 
has  feldom  been  much  controverfy  about  them  a- 
mtmg  fober  Chrillians  ;  bat  in  its  fpeculaiivc  and 
ccrcraonial  parts  a  divcrfity  of  opinion  often  takes 
place  among  thofe,  whom  candor  will  cllecm  to  be; 
good  and  upright  fouls. 

This  being  the  cafe,  what  is  that  temper  and  be- 
havior which   we  owe  to  one  another  ?    Siwll   w: 


276  Duties  of  the  [Serm.  XXIL 

cenfure  and  condemn  our  brethren,  withdraw  froni 
their  communion,  and  exclude  them  from  ours,  for 
every  fuppofcd  mi  Hake  ? — No  :  Our  Apoflle  in- 
culcates another  fpirit,  and  draws  a  diflFerent  line 
of  condu6l. 

In  general,  we  are  1:0  treat  one  another  as  be- 
comes our  Chriilian  charafter.  Mutual  love  is  the 
great  diliindive  badge  of  Chrift's  difciples.  To 
walk  worthy  of  our  vocation,  is  to  walk  in  love. 
Some  of  the  more  important  exercifes  of  brotherly- 
love  the  Apoflle  particularly  enumerates  in  out 
text. 

1.  Walk  in  all  lorvUnefs,  or  humility. 

Similar  inftruftions  often  occur  in  the  wiitings 
<bf  the  Apoflles.  '•  Let  no  man  think  of  himfelf  a- 
bovc  that  which  he  ought  to  think,  but  think  fo- 
herly  according  as  God  hath  dealt  to  every  man 
the  mcafure  of  faith.  Let  nothing  be  done  through 
ft  rife  or  vain  glory,  but  in  lowlinefs  of  mind  let 
each  cflcem  other  better  than  himfelf.  Put  ori 
humulcncfs  of  mind.  Be  fubje6l;  one  to  another, 
and  be  clothed  with  humility. 

Humble  thoucrhis  of  ourfelves,  of  our  owrt 
knowledge,  goodnefs  and  importance,  are  neceffary 
to  chriilian  peace  and  union.  "  Only  from  pride 
Cometh  contention/'  They  only  who  think  them- 
felves  holier  than  their  brethren,  and  holier  than 
they  really  are,  will  fay  to  them,  ''Stand  byyour- 
felves,  come  not  near  to  us." 

Walking  in  all  lovv-lincfs,  we  fhall  not  dcfpifc 
our  brethren  for  their  want  of  the  internal  gifts,  or 
^xicinal  advantages,  which  we  enjoy;  but  rcmem- 
bciing,  vv^ho  hath  made  us  to  differ  from  others, 
\vc  fnall  charitably  employ  our  fupcrior  advanta- 
ges lor  their  edification  and  comfort. 

\W  [h<ill  not  lean  to  our  own  undcrflanding  ; 
1  tit,  c"nicif)ur>  of  our  liablenefs  to  err,  we  fhall  be 
aiicntive  to  inflruflion  and  reproof,  open  to  con- 
ticlion,  and  ready    to  rctraB  our    errors,  and  con- 


SiRM.  XXII.]        Chriftian  RcUgicn.  iyy 

fefs  our  faults.  We  fhall  judge  ourfelves  xvith  fe- 
verity,  and  our  brethren  with  candor,  and  be  dil- 
pofed  to  think  them  better  than  ourfelves.  We 
fhall  rejoice  in  their  profperity,  as  well  as  be 
thankful  for  our  own,  and  be  ready  to  acknowl- 
edge their  virtues,  and  to  condemn  our  own  tranf- 
greffions.  We  fhall  not  affe6t  to  be  called  mailers ; 
but  remember,  that  one  is  ourmaRer — even  Chrift, 
and  that  we  are  all  brethren. 

2.  Walk — in  mecknefs.  This  is  a  virtue  nearly 
connefted  with  humility.  It  principally  confifts 
in  a  prudent  reftraint  and  government  of  the  paf- 
iions.  While  we  walk  in  the  fpirit  of  rhegofpel, 
we  (hall  not  be  eafily  provoked  ;  our  reCentments 
will  not  be  fudden,  wiihout  caufe,  or  beyond 
bounds.  We  fliail  be  difpofed  to  interpret  in  a 
favorable  lenle,  the  doubtful  words  and  a6lions  of 
our  brethren,  and  when  we  fee  them  furprifcd,  or 
drawn  into  a  fauU,  we  (hall  admit  in  their  cafe  all 
reafonable  excufes  and  extenuations. 

If  a  variance  happens,    we  (hall    {land    ready  to 

be  reconciled.     We  fliall  on  eafv  terms  for^rive  the 

J  "... 

offence,    confiderinor    that    our  own  felfilli  feelings 

may  probably  have  overrated    it.     We    fball    not: 

i'u filer  anger  to  rell  in  our  bofcms,    nor  fee  the  fun 

to  go  down  on  our  wrath. 

We  fiiall  be  cautious  not  to  give,  as  well  as  flow 
fo  take  offence.  We  fhall  be  no  brawlers,  fhall 
ipeak  evil  of  no  man,  but  be  gditlc  fhewing  all 
meeknefs  to  all  men.  We  (hall  not  behave  our- 
felves nnfeemly,  but  courteoufjy  adapt  our  lan- 
guage and  manners  to  the  tempers  of  ihofe  with 
whom  we  converfe,  having  our  fpeech  always  with 
rrac?,  feafoned  v/ith  fair,  that  we  mty  know  how 
'.ve  ought  to  anfwer  every  man. 

In  matters  of  religion  cur  zeal  will  be  tempered 

vith  charity.      Though  we  fli:ill  be  zealous  of  good 

works,  and  fhall  contend  earnefUy  for  ihelaith  de- 

l-.vered  to  the   faints,    yet   we    ihail    be  gentle  and 

S 


27S  Duties  of  tU  [Serm,  XXII. 

condefcending  in  thofe  things,  which  are  only  cir- 
cumftantial,  and  which  enter  not  into  the  effence 
of  religion.  AVe  fhall  be  candid  and  moderate  i» 
pur  treatment  of  different  fefts,  not  condemning 
them  in  the  grofs,  nor  imputing  to  them  errors, 
which  they  difavow  ;  but  hoping,  that  there  may 
be  integrity  of  heart,  even  where  we  fee  a  mifguid- 
ed  judgment.  We  Ihall  be  ready,  with  meeknefs 
and  fear,  to  give  an  anfwer  to  every  man,  who  afks 
us  a  reafon  of  the  hope  that  is  in  us  ;  and  with 
the  fame  Spirit  (hall  we  receive  their  anfwer,  when 
they  give  us  a  reafon  of  the  hope  that  is  in  them. 

Such  as  offend,  we  fhall  reflore  in  the  Spirit  of 
meeknefs,  confidering  ourfelves,  left  we  alfo  be 
tempted.  Such  as  oppofe  themfelves  we  fhall  in 
meeknefs  inllru6l,  praying  that  God  would  give 
them  repentance  to  the  acknowledging  of  the  truth ; 
and  we  fhall  recommend  religion  to  all  men  by 
{hewing  out  of  a  good  converfation  our  works  with 
meeknefs  of  wifdom. 

3.  To  our  meeknefs  we  mufl  add  longfuffering 
3ind  forbearance. 

Thefe  terms  exprefs  the  patient  and  exalted  ex- 
ercifes  of  meeknefs,  rather  than  virtues  really  dif- 
tinft  from  it.  We  are  not  only  to  be  meek,  bu^ 
JongfuEPering  in  our  meeknefs — not  only  toreftrain 
anger  under  ordinary  offences  ;  but  to  reprefs 
malice  and  forbear  revenge  under  the  higheft  and 
moft  provoking  injuries.  Charity  fuffers  long, 
thinks  no  evil,  endures  all  things  and  covers  the 
multitude  of  fms.  It  recompenfes  to  no  man  evil 
for  evil,  but  overcomes  evil  with  good.  In  theex- 
crcife  of  this  forbearance  and  longfuffering,  we 
Ihall  highly  approve  and  readily  obey  thefe  pre- 
cepts of  our  divine  Lord.  "  If  thy  brother  trefpafs 
againfl;  thee  feven  times  in  a  day,  and  feven  times 
in  a  day  turn  to  thee,  faying,  I  repent,  forgive  him. 
And  forgive,  not  only  until  feven  times,  but  until 
feventy  times  feven," — "  Refitl  not  evil;  but  who- 


Serm.  XXIl.]        Chrijlian  Religion.  279 

foever  {hall  fmite  thee  on  thy  right  cheek,  turn  to 
him  the  other  alfo.  And  if  any  man  fue  thee  at 
the  law  and  take  away  thy  coat,  let  him  have  thy 
cloak  alfo.  And  whofoever  fball  compel  thee  to 
go  a  mile,  go  with  him  twain."  But  doe3  our  Sav- 
ior require  us  to  be  unfeeling  under  injuries,  and 
tamely  fubmiflSive  to  every  infolent  brute  ?  By  no 
means.  There  are  cafes  in  which  we  ought  to  feek 
redrefs  of  wrongs,  and  bring  oflFenders  to  punifti- 
ment.  But  fmaller  injuries  in  our  reputation, 
property  or  liberty,  had  better  pafs  unnoticed,  than 
be  deeply  laid  to  heart — had  better  be  made  the 
fubjeft  of  private  expoftulation,  than  of  public  an- 
imadverfion — had  better  be  borne  for  the  fake  of 
peace,  than  profecuted  at  its  expenfe.  And  how- 
ever great  the  injuries  may  feem,  redrefs  muft  be 
fought  with  the  fpirit  of  meeknefs  and  love  ;  not 
with  the  temper  of  malice  and  revenge.  Thus  our 
Lord  fubjoins,  "  I.ove  your  enemies,  blefs  them 
that  curfe  you,  do  good  to  them  that  hate  you,  and 
pray  for  them  who  defpitefully  ufe  and  perfecuto 
you — be  ye  perfeft,  as  your  Father  who  is  in 
heaven,  is  perfect." 

'4.  We  muft  endeavor  to  keep  the  unity  of  the  Spirit 
in  the  bond  oj peace. 

It  is  not  unity  of  opinion,  which  the  Apoftle  rec- 
ommends ;  this  is  not  poflible  to  be  obtained,  nor 
reafonable  to  be  expelled  in  the  prefent  ftate  of 
mankinll :  But  it  is  unity  of  Spirit,  of  heart,  and 
affe6tion,  difpofing  us  to  preferve  the  bond  of 
peace,  and  to  maintain  all  the  duties  of  Chriftian 
fellowfhip,  whatever  differences  of  fentiment  may 
take  place.  To  the  fame  purpofe  are  his  exhorta- 
tions to  all  the  churches  ;  and  efpecially  to  thofe, 
in  which  a  diverfity  of  opinion  concerning  cere- 
monial ufages  threatened  their  internal  peace.— 
«'  Bear  the  infirmities  of  the  weak.  Let  every  one 
pleafe  his  neighbor  for  his  good  to  edification — 
Be  ye  like  minded  one  toward  another,  that  ye 
S2 


28o  Duties  of  the  [Serm.  XXit, 

may  with  one  mind  and  one  mouth,  glorify  God. 
Fulfil  ye  my  joy,  that  ye  be  of  one  accord,  of  one 
mind — let  there  be  no  divifions  among  you,  but 
live  in  peace."  He  reaches  us  to  regard  all  as  our 
fellow  Chriftians,  who  call  on  the  name  of  Jefus 
our  Lord,  both  theirs  and  ours,  who  appear  to  be 
members  of  Chrift's  body,  partakers  of  his  Spirit 
and  fubjeft  to  his  government  ;  and  he  cautions 
us,  that  we  rejeft  not  fhofe,  whom  God  has  receiv- 
ed. To  juRify  ourfelves  in  excluding  Chriftian 
profeflors  from  our  communion,  we  muft  have  ev- 
idenc?,  that  God  has  not  received  them. 

Thsre  is  nothing  which  the  Apoftle  more  ear- 
neilly  inculcates  on  the  churches,  than  unity  and 
peace — nothing  againft  which  he  more  folemnly 
warns  them,  than  divifions  and  contentions— and 
of  no  fort  of  firmers  does  he  fpeak  with  greater  fe- 
verity,  and  in  terms  of  higher  indignation,  than  of 
thofe,  who,  under  pretence  of  promoting  religion, 
make  leparations  and  fchifms  among  Chriflians. 
He  (a)  s,  "  They  ferve  not  the  Lord  Jefus  Chrift^ 
but  their  own  belly  ;  and  with  good  words  and 
fair  fpeechc?  deceive  the  hearts  of  the  fimple."  He 
calls  them  "falfe  apoflles,  evil  and  deceitful 
workers,  liers  in  wait,  dogs,  grievous  wolves,  and 
minifters  of  Satan."  On  no  fubjefl:  does  his  zeal 
fo  kindle,  as  when  he  is  warning  the  churches  a- 
gainfl  thefe  inGdious  diflurbers  of  their  peace,  be- 
caufe  no  men  were  purfuing  a  line  of  co#du6t  io 
rppofite  to  the  defign  of  the  gofpel. 

Let  us  particularly  attend  to  the  f-vcral  argu- 
ments, by  which  the  y^poflle  urges  us  to  keep  the 
tmity  (/  the  Spirit  in  the  bond  of  peace. 

i.  There  is  one  hod".  The  church  is  a  l^ody,  of 
which  Chrifi  is  the  head,  and  believers  are  the  7ne7n' 
hers.  And  this  body  is  cne.  "  We  are  all  baptiz- 
ed into  one  bodv."  Though  for  the  convenience 
of  worfhip,  Chridians  are  formed  into  diflinft  fo- 
cietics,  yet    they    cunUitute  but  one    body.     7'hey 


■Serm.  XXII.]        Chrijlian  Rdigioiu  t8i 

are  all  fubje€l  to  one  head — animated  by  one  Spir- 
it, and  nourifked  by  the  fame  i'piritual  bread. 
They  are  united  to  their  head  by  faith,  and  to  their 
fellow  members  by  love.  "  God  hath  rempered 
the  parts  of  the  body  together,  that  there  Ihould  be 
no  fchifm  in  it,  but  that  the  members  fhouid  have 
the  fame  care  one  of  another;  that  whether  one 
member  fuffer,  all  fliould  fuffer  with  it,  or  one  be 
honored,  all  Ihould  rejoice  with  it.  Nov>r  we  are 
the  body  of  Chrill,  and  members  in  particular. 
And  from  Chrill  the  whole  body  fitly  joined  to- 
gether, and  c<jmpa£fed  by  that  which  every  joint 
iupplieth,  makeih  increafe  to  the  edifying  of  itfclf 
m  love."  If  we  profefs  to  be  Chrillians,  we  call 
ourfelves  members  of  Chrill,  and  fellow  members 
with  each  other.  Shall  we  then  diflurb  the  unity 
of  the  Spirit,  and  break  the  bond  of  peace  ?  Shall 
the  members  of  tlie  fame  body  feparate  from  each 
other  ?  Shall  they  rife  againfl  their  common  head  ? 
in  the  natural  body  this  would  be  monllrous.  In 
the  fpirituai  body  it  is  impious.  When  we  tlius- 
fm  againll  the  brethren,  we  hrr  againll  Chrift. 
2.   There  is  one  Spirit. 

'As  all  the  members  of  the  natural  body  are  ani- 
mated by  one  foul,  fo  all  the  members  of  Chrill's 
body  are  l^nQified-,  llrengthcned  and  led  by  the 
lame  Spirit.  The  body  is  one,  for  by  one  Spirit 
we  are  all  baptized  into  one  body.  And  we  all 
have  accefs  tiirough  Chviif  by  one  Spirit  unto  the  ■ 
Father.  Now  if  by  the  Spiiit  of  Chrift  we  become 
inemhci-5  of  his  bod/,  then  no  error  in  judg'Tienr, 
or  midake  in  pratlice,  which  is  not  inconiififnc 
with  one's  having  the  Spiiit,  can  prove  that  he  is 
not  a  real  member  of  Clivi:t,  and  jufiify  v.s  in 
excluding  him  from  our  fcliovvihip.  Since  there 
is  one  Spirit,  wliich  dwells  in  all  good  C^hriliians, 
cji  contention,  b;tt:ernets  and  envy — all  animoiity, 
divifion  and  fej^avation  m  the  church,  are  oflcnces 
^ijjainil  the  Holy  Spini.  "  Gri'jvc  not  the  Holy 
S3 


a82  JDiUies  of  the  [Serm.  XXIL 

Spirit  of  God,"  fays  the  Apoftle,  ''  whereby  ye  arc 
fealed  to  the  day  of  redemption  ;  and  let  all  bit- 
ternefs,  wrath,  clamor  and  evil  fpeaking,  be  put  a- 
way  from  you."  The  confideration  that  the  Spirit 
of  God  dwells  in  our  brethren,  as  well  as  in  us, 
fiiould  make  us  careful  to  maintain  the  bond  of 
peace.  When  we  contend  with  them,  we  fight  a- 
gainil  the  Spirit  of  peace.  *'  If  there  be  any  fel- 
iowfhip  of  the  Spirit — be  ye  like  minded,  having 
the  fame  love,  and  let  nothing  be  done  through 
Ilrife  or  vain  glory." 

3.  Ye  are  called  in  one  hope  of  your  calling. 

We  are  called  to  obtain  the  fame  glorious  faiva- 
tion  through  our  Lord  Jefus  Chrift.  We  are  all 
called  by  the  fame  word  ;  our  hope  is  grounded 
on  the  fame  promifes  ;  and  the  obje£l  of  our  hope 
is  the  fame  immortal  life.  Hope  may  be  more  or 
lefs  flrong  and  influencing  in  different  Chriftians, 
according  to  their  different  meafures  of  knowledge 
and  grace ;  but  in  its  objeft  and  foundation, 
in  its  nature  and  tendency,  it  is  the  fame.  This 
confideration  fhould  mightily  ftrengthen  the  bond 
of  peace.  Are  we  purfuing  the  fame  grand  defign, 
and  walking  in  the  fame  high  road  to  glory  ?  Let 
us  not  fall  out  by  the  way  ;  let  us  go  hand  in 
hand,  and  be  fellow  workers  to  the  kingdom  of 
God.  Do  we  expe6t  to  dwell  together  in  heaven  ? 
Let  there  be  no  variance  among  us  while  we  are 
iiere.  In  heaven  charity  never  fails  :  Let  us  then 
above  all  things,  have  fervent  charity  among  our- 
felves  ;  and  purify  our  fouls,  by  obeying  the  truth 
through  the  Spirit,  unto  unfeigned  love  of  the 
brctliren. 

4.  There  is  on.'  Lord,  whom  we  all  profefs  to 
ferve.  jefus  Chrifi:  is  Lord  of  all  by  the  fame 
right.  He  has  bought  us  with  a  high  price — re- 
deemed us  by  his  own  blood.  We  all  ftand  on 
ih:".  fame  footing,  and  mull  build  our  hopes  on  the 
fume  foundatiou.     We  have  no  pretence   to  glory 


Serm.  XXII.]  Chriftian  Religion,  283 

over  one  another.  Remembering,  that  we  were 
all  under  the  fame  guilt  and  condemnation,  and 
have  been  redeemed  by  the  fame  Savior,  we  ftiould 
walk  together  in  all  humility,  meeknefs  and  love. 

There  is  no  refpeft  of  peribns  with  Chrift,  for 
he  is  the  fame  Lord  over  all  ;  and  has  paid  for 
others  the  fame  price  as  for  us.  Shall  we  then 
dare  to  fmite  our  fellow  fervants  ?  Will  our  com- 
mon Lord  look  on  with  indifference,  while  we  dif- 
turb  the  peace  and  order  of  his  houfehold  ?  "  He 
who  doth  wrong,  fhall  receive  for  the  wrong  he 
hath  done." 

We  are  called  to  the  fame  fervice,  are  under  the 
fame  laws,  and  muft  appear  at  the  fame  judgment. 
*'  Why  then  doft  thou  judge  thy  brother  ?  Or  why 
dofl  thou  fet  at  nought  thy  brother  ?  For  we  fhall 
all  Hand  before  the  judgment  feat  of  Chrift.  Ev- 
ery one  of  us  muft  give  an  account  of  himfelf  to 
God.  Who  art  thou  that  judgeft  another  man's 
fervant  ?  To  his  own  mafter  he  ftandeth  or  falleth. 
Let  us  not  judge  one  another  any  more  ;  but 
judge  this  rather,  that  no  man  put  a  ftumbling 
block,  or  occafion  to  fall  in  his  brother's  way." 

5.  Inhere  is  one  faith.  The  fame  gofpel  is  given 
us  for  the  rule  of  our  faith,  and  this  gofpel  all 
Chriftians  profefs  to  receive.  Hence  the  apoftles 
fpeak  of  one  common  faith — like  precious  faith, 
and  the  unity  of  the  faith  and  of  the  knowledge  of 
the  Son  of  God. 

The  faith  of  all  true  Chriftians  is  effentially  the 
fame.  The  obje6l  of  it  is  the  word  of  God — the 
nature  of  it  is  receiving  the  love  of  the  truth — the 
effed  of  it  is  to  purify  the  heart.  However  they 
may  differ  in  fome  matters  of  fj3eculation,  they  a- 
gree  in  the  great  doctrines  which  are  clfcntial  to 
godlinefs.  If  we  would  make  allowance  for  men's 
mifapprehenhons  of  each  other's  fcntirncnts,  (or 
their  different  phrafes  and  modes  of  diction,  for 
differences,  which  proceed  from  the  heat   of  con- 

S4 


284  Duties  oj  the  [Serm.XXI-L 

troverfy,  and  would  alfo  throw  a  fide  fuch  errors 
as  are  merely  fpeculative,  the  faith  of  Chrillians 
would  appear  to  be  more  nearly  the  fame,  than  is 
generally  imagined.  St.  James  fays,  "  1  will  fhew 
you  n)y  faith  by  my  works."  If  your  biethren 
qucllion  the  foundnefs  of  your  faith,  go,  fliew  it 
in  this  orthodox  and  apoflolic  manner.  If  they 
give  you  the  fame  proof  of  their  faith,  however 
weak  you  may  think  them  in  fome  things,  receive 
them,  but  not  to  doubtful  difputation.  If  your 
faith  and  theirs,  is  thuvS  far  one  ;  with  refpedl  to 
other  things,  forbear  one  another  in  love. 

6.  There  is  one  hihplijw,,  which  is  the  badge  of 
our  relation  to  Jefus  Chrift.  Wc  are  all  baptized 
in  the  name  of  ChriO;  ;  and  he  is  not  divided. — 
Chriilians  may  differ  in  their  opinions  concerning 
the  age  at  which  perfons  become  the  fubje£ls  of 
baptifm,  and  the  manner  in  which  they  ought  to 
receive  it  ;  but  ftill,  in  regard  of  the  great  defiga 
of  it,  vv'hich  is  the  anfwcr  of  a  good  confcience  to- 
ward God,  and  in  regard  of  the  obligations  impli- 
ed in  it,  which  are  to  put  off  the  works  of  the  flefti, 
and  to  put  on  the. Lord  Jefus  Ghriff,  it  is  one  and 
the  fame.  We  all  confider  it  as  an  inftituiion  of 
Chrirt,  a  badge  of  our  relation  to  him,  a  token  of 
our  obligation  to  depart  from  iniquity,  and  a  feal 
of  the  lighteoufnefs  of  faith  ;  and  though  we  may 
differ  in  fome  of  the  fmaller  circumflances  of  it, 
why  may  we  not  view  it  as  fubllantially  the  fame  ? 
Why  may  we  not  walk  together  as  brethren,  and 
keep  the  unity  of  the  Spirit  in  the  bond  of  peace  ? 
Baptifm  was  not  intended  to  break  Chriflians  into 
various  fefjs,  zc-  if  fome  were  baptized  in  fhename 
of  i-*au] — fome  in  the  name  of  Apoilos — and  fome 
in  the  name  of  Cephas  ;  but  to  unite  the  whole 
chviiiian  world  ;  for  all  are  bap:ized  in  the  name 
of  Chtiii,  and  inio  one  body. 

7.  I'here  is  one  God  and  Father  oj  all,  who  is  ahov^ 
all,  through  all,  and  in  us  all. 


Serm.  XXII.]         Chriflian  Religion.  285 

There  is  one  God  who  is  the  Father  of  the  whok 
creation  ;  but  in  a  more  eminent  fenfe  the  Father 
of  Chriftians.  He  has  not  only  created  them  by 
his  power,  and  fupported  them  by  his  providence, 
but  he  has  alfo  by  his  Spirit  begoJien  them  to  new- 
nefs  of  life,  and  by  his  grace  adopted  them  to  a 
heavenly  inheritance.  We  have  all  one  Father, 
one  God  has  created  us,  one  Spirit  has  fandified 
us,  one  inheritance  is  referved  for  us — All  we  are 
brethren — Let  us  love  one  another  with  a  pure 
heart  fervently.  How  good  and  how  pleai'ant  ic 
is  for  brethren  to  dwell  together  in  unity  ! 

Our  God  and  Father  is  abo-ue  all.  He  reigns  fu- 
preme.  The  great  and  leading  precept  which  he 
has  given  his  children  is,  that  they  love  one  an- 
other. This  is  the  royal  law — it  is  the  end  of  the 
commandment.  We  are  above  all  things  to  put 
on  charity.  Fvery  oppofiiion  to  this  law  is  rebel- 
lion againft  the  highefl  authority. 

God  is  through  all.  His  eiience  pervades  our 
frame,  his  eyes  learch  and  try  our  louls,  his  influ- 
ence preferves  our  fpirits.  To  him  is  known  every 
malevolent,  unfocial  and  contentious  palTion  that 
moves  within  us.  Our  uncharitable  afFeciions  to 
one  another  are  ingratitude  and  impiety  to  him  in 
whom  we  live  and  move  and  have  oar  b?i ng. 
'•  God  is  love  ;  if  we  dwell  in  love,  we  dwell  va 
God,  and  he  in  us.  If  wc  fay  we  love  God,  and 
fiill  hate£)ur  brother,  we  deceive  ourfelves  ;  for  he 
who  loveth  not  his  brother,  whom  he  hath  feen, 
how  can  he  love  God,  who^n  he  hath  not  fefn  ?" 

God  is  in  ell,  i.  e.  in  all  true  Chriftians  bv  his' 
Spirit.  They  are  the  temple  of  God,  and  his  Spir- 
it d'A'ellelh  in  them.  Every  malicious,  envious, 
revengeful  paffion  which  tlie  Chrillian  indulges,  is 
an  oppofition  to  the  Spirit  of  God.  whofe  fruits  are 
love,  peace,  longfuflcring;,  gcntlcnefs  and  meek. 
!rTs  ;  and  e^^ery  injiirv  which  he  commits  ag^iinfi 
his  f.iiO'vv  Chriliians.  is  lui  infult  upon  '■hat   Spirit 


e86  Duties  of  the,  ^c,      [Serm.  XXII, 

which  dwells  in  them  ;  for  they  are  the  temple  of 
God,  and  if  any  man  profane  this  temple,  him  will 
God  deftrpy.  Chviflians  are  builded  together  for 
an  habiration  of  God  through  the  Spirit ;  all  di- 
vifions  and  feparations  among  the  members  of  the 
church  of  God  are  inconfiftent  with  their  enjoying 
the  Spirit.  He  dwells  with  thofe  who  are  meek 
and  humble,  and  tremble  at  the  word — not  with 
the  proud,  felfconfident  and  vain. 

They  who  caufe  divifions  in  churches  in  order 
to  form  new  fefts,  ufually  make  high  pretenfions 
to  the  influence  of  the  Spirit.  But  whatever  they 
may  pretend,  their  condu61:  demonftrates,  that  they 
have  not  the  Spirit  of  God  ;  for  he  is  not  a  Spirit 
of  contention,  but  of  peace  ;  and  his  work  is  not 
divifion  and  feparaion  among  Chriftians,  but  uni* 
ty  and  love.  See  then  that  you  walk  worthy  of 
your  vocation,  in  all  humility,  meeknefs,  forbear- 
ance and  love,  keeping  the  unity  of  the  Spirit  in 
the  bond  of  peace  ;  for  there  is  one  body,  one 
Spirit,  one  hope,  one  Lord,  one  faith,  one  baptifm, 
one  God  and  Father  of  all,  who  is  above  all, 
through  all,  and  in  us  all. 


SERMON      XXIII, 


EPHESIANS  iv,  8 13. 

Wherefore  he  faith,  When  he  afcended  on  high^  he  led 
captivity  captive,  and  gave  gifts  unto  7nen.  (Now 
that  he  afcended,  what  is  it,  but  that  he  defcended 
Jirjl  into  the  lozuer  parts  of  the  earth  ?  He  that  de^ 
fcended  is  the  fame  that  afo  afcended  up  far  above 
all  heavens,  that  he  might  fit  all  things.)  And  he 
gavefome  apojlles ;  and  fome  prophets ;  and  fome 
evangtlijls  j  and  fome  pa/lor  s  and  teachers  ;  for  the 
perfecting  of  the  faints,  for  the  work  of  the  minif- 
try,  for  the  edifying  of  the  body  of  Chrifl,  till  we 
all  come  in  the  unity  of  the  faith,  and  of  the  knowl- 
edge of  the  Son  of  God  unto  a  perjtB  man,  unto 
the  meafure  of  theflature  of  the  fulnefs  of  Chrifl. 

1  HE  Apoftle,  having  mentioned,  in 
the  yth  verfe,  the  grace  beftowed  on  believers  "ac- 
cording to  the  meafure  of  the  gift  of  Chrift,"  im- 
mediately proceeds,  in  the  words  now  read,  to  ex- 
plain what  the  gifts  are  which  Chrift  hds  beftowed; 
and  to  fhew,  that  they  were  difpcr. 'd  at  his  afcen- 
fion,  according  to  the  divine  purpoie,  for  the  gen- 
eral edification  of  the  church. 

To  prove,  that  the  afceniion  of  Chrifl  was  to  be 
folluwcd  with  ^he  bcftown  ex  !  of  fpiriiual  gifts,  he 
quotes   a  paJQ'age   from  the  68th  Pfalm,     'J  Thou 


a88         .  DuiUi  of  the        [Serm.  XXIIL 

had  afcended  on  high  ;  thou  haft  led  captivity 
captive  ;  thou  haft  received  gifts  for  men."  That 
this  was  fpokcn,  not  of  the  divine  nature,  but  of 
Chrift,  as  God  manifeft  in  the  flefti,  he  concludes 
from  the  expreflion,  "Thou  haftafcendcdon  high." 
For  his  afccnfion  prefuppofes  a  defcent  into  the  low- 
er parts  of  the  earth.  And  he  who  thus  defcended 
is  the  fame  that  afcended  up  far  above  all  heavens, 
that  he  might  fill  all  things.  Thefe  terms  cannot 
properly  be  applied  to  God,  who  is  a  univerfal 
Spirit ;  nor  yet  can  they,  in  their  full  fenfe,  belong 
to  David,  or  any  mere  man;  and  therefore  muft 
be  underftood  of  Jefus  Chrift. 

Our  Lord's  "  defcent  into  the  lower  parts  of  the 
earth,"  may  fignify  his  incarnation;  according  to 
thefe  words  of  David,  "My  fubftance  was  not  hid 
from  thee,  when  I  was  curioufly  wrought  in  the 
lower  paris  of  the  earth."  Or  it  may  refer  to  his 
death  ai:)d  burial,  in  which  fcnfe  the  phrafe  is  alfo 
ufcd.  "  They  that  feek  to  deftroy  me,  fliail  go 
down  into  the  lower  parts  of  the  earth;"  or  into  the 
grave. 

Chjift's  exaltation  is  exprclTed  by  his  "  afcend- 
i.ng  up    far  above  all   heavens' — above  thefe  vifible 

ftarry  heavens ^into    the   glorious    prcfencc    of 

God,  who  has  fet  his  glory  above  the  heavens. 

Klfew^here  he  is  laid  to  be  "  made  higher  than 
the  heavens  ;"  and  to  be  "raifed  to  heavenly  places, 
far  above  ail  principality,  and  power,  and  might, 
and  dominion." 

Chrift  has  thus  arccnded.  "  that  he  might  fill  all 
thinp;s  ;"  i.  c.  migh^.  arcoiding  to  his  promife,  fill 
his  apollles  and  cUicr  dilciples  wi:h  heavenly  gilts 
an  i  graces,  and  ihus  lurniih  them  to  every  work  to 
v.-hich  they  fhould  be  called. 

"  lit-  led  capti\  iry  captive." This    phrafe    is 

nfed,  in  the  Old  'ieftament,  to  fignify  a  complete 
conqucft  over  enemies,  cfpecially  over  fuch  as  had- 
lormcrly  been  vidorious.     This  is  the  meaning  vi. 


Serm.  XXIII.J     Chrijlian  Religion.  g8(^ 

it  in  the  fong  of  Deborah.  In  our  text  it  refers  to 
Chrifl's  triumph  over  Satan  and  death.  '-  He,  by 
his  death,   delivered  thofe,    who    through  fear    of 

death  were  fubjeft  to    bondage." "  He  fpoiled 

principalities  and  powers,  triumphing  over  them 
on  the  crofs."  But  he  triumphed  more  glorioufly, 
when,  after  his  afcenfion,  he  poured  down  his  holy 
Spirit  on  his  apoflles  and  difciples,  and  thus  ena- 
bled them  to  caft  out  devils,  and  to  turn  fmners 
from  the  power  of  Satan  unto  God.  He  alio  tri- 
umphed over  death  in  a  moft  confpicuous  manner, 
when,  rifmg  from  the  grave,  afcending  into  heav- 
en, and  fhedding  forth  miraculous  gifts,  he  demon- 
ilrated  his  power  to  quicken  whom  he  would,  to 
call  forth  the  dead  from  their  graves,  and  to  ex- 
alt believers  to  an  eternal  ftate  of  glory  with  him- 
felf. 

"  He  gave  gifts  to  men."  The  exprelFion  in  the 
68 ih  Pfalm  is,  "  He  received  gifts  for  men."  He 
received  gifts  from  the  Father  to  beRosv  them  on 
men.  *'Jt  hath  pleafed  the  Father,  that  in  him  all 
fulnefs  fhould  dwell;  and  that  of  nis  fulnels  we 
ail  fhould  receive  grace  for  grace."  All  power,  in 
heaven  and  earth,  is  committed  to  him.  licncc, 
when  he  commanded  his  apoftles  to  go  forth  and 
preach  the  gofpel,  he  promifed  to  endue  them  wi.h 
power  from  on  high,  by  which  they  fhould  Call 
out  devils,  fpeakvvith  new  tongues,  recover  the 
fick  and  defeat  all  the  power  of  the  enemy,  and 
thus  demoniirate  their  divine  commiflion. 

Befides  thefe  extraordinary  gifts  vouchfafcd  for 
the  confirmation  of  the  gofpel,  he  promifed  and 
bellowed  fuch  an  internal  influence  of  the  Spirit, 
to  accompany  the  preaching  of  the  gofpel, as  fhould 
open  men's  hearts  to  attend  to  it  and  believe  ir. — 
Accordmgly,  wherever  the  apolUes  went  preaching 
the  word,  multitudes  uere  turned  from  darkncls  to 
light,  fiom  the  power  of  Satan  to   God,  and  from 


«go  J)utiesoJthe  [Serm.  XXIIL 

the  works  of  the  flefh  to  works  inete  for  repent- 
ance. 

The  extraordinary  gifts  continued  only  for  a 
feafon,  until  the  .  ofpel  was  eftabliftied.  The  or- 
dinary influence  of  the  Spirit  is  alike  neceffary  in 
all  ages,  and  will,  in  a  greater  or  lefs  degree,  attend 
the  gofpel  to  the  end  of  the  world. 

Among  the  gifts  bellowed  on  the  church,  St. 
Paul  particularly  mentions  the  officers  appointed 
for  its  edification.  "  Chrift  gave  fome  apoftles  ; 
fome  prophets ;  fome  evangelifts  ;  fome  pailors 
and  teachers." 

By  apoftles,  prophets  and  evangelifts  are  intend- 
ed thofe  extraordinary  minifters,  who  were  em- 
ployed to  propagate  the  gofpel  in  the  world,  and 
who,  for  that  purpofe,  were  endowed  with  miracu- 
lous powers.  By  paftors  and  teachers  are  generally 
underftood  thofe  ordinary  minifters,  who  had  the 
care  of  particular  churches,  and  who  were  to  be 
continued  in  fucceflion  to  the  end  of  the  world.— 
A  fimilar  diftinftion  is  made  in  the  I2th  chapter 
of  the  Firft  Epiftle  to  the  Corinthians.  "  God  hath 
fet  fome  in  the  church  ;  firft  apoftles  j  fecondarily 
prophets ;  thirdly  teachers  ;  after  that  miracles, 
&c." 

The  name  of  apojlles  is  efpecially  applied  to 
thjofe,  who  were  immediately  commiflioned  by  Je- 
fus  Chrift,  to  be  witnefles  of  his  do6lrines  and 
works,  his  death  and  refurre6lion,  and  to  go  forth 
and  publifh  his  gofpel  among  the  nations  of  the 
earth.  To  thefe,  as  occafion  required,  the  Spirit 
revealed  the  myfteries  of  the  divine  will,  that  they 
might  communicate  them  to  the  world. 

Prophels  were  men  endowed  with  fupernatural 
knowledge  in  divine  things  ;  the  knowledge  of  the 
ancient  Iciiptures — of  the  doftrines  and  myfteries 
of  the  gofpel — and,  in  fome  cafes,  of  future  events. 
Thefe  were  chiefly  employed  in  opening  and  ex- 
plaining to  believers  the  great  truths  of  religion^ 


Serm.  XXIII.]         Chrlftian  Religion,  294 

Evangelijls  are  generally  fuppofed  to  have  been 
men  employed  in  propagating  the  gofpel  among 
the  Heathens,  in  founding  churches  where  Chrift 
had  not  been  named, and  in  confirming  the  church- 
es which  were  already  founded.  They  are  diftin- 
guilhed  from  the  apoftles  only  as  their  gifts  and 
employments  were  more  limited  and  confined. 

jP^y2ors  and  ^^^c/^rs  were  thofe  who  labored  in 
word  and  do6lrine,  efpecially  in  particular  church- 
es, of  which  they  had  the  immediate  charge.  As 
the  apoftles  received  the  word  more  immediately 
from  Chrift,  either  by  his  perfonal  inftrudion,  or 
fpiritual  infpiration,  fo  they  from  time  to  time 
communicated  it  to  the  paftors  and  teachers,  who, 
receiving  itfrom  them,  preached  it  to  others,  for  their 
converfion  to,  and  edification  in  the  faith  of  the 
gofpel.  This  appears  from  Paul's  charge  to  the 
elders  of  Ephefus,  from  his  inftruftions  to  Timo- 
thy and  Titus,  and  from  John's  letters  to  the  an- 
gels of  the  churches  in  Alia. 

Chrift  gave  thefe  various  officers  '' for  the  per- 
fecting of  the  faints,  for  the  work  of  the  miniftry, 
for  the  edifying  of  the  body  of  Chrift."  Or,  as  the 
words,  more  agreeably  to  the  original,  may  be  ren- 
dered, He  gave  paftors  and  teachers,  in  order  to  the 
preparing  of  holy  men  for  the  work  of  the  mini (Iry,  for 
ihe  edifying  of  the  body  of  Chrifi.*  The  officers, 
whom  Chrift  gave,  were  to  inftru6l  and  furnifti 
others  for  the  miniftry  ;  and  thus  a  fucceflion  ot 
minifters  was  to  be  continued  in  the  church,  for  her 
edification  in  knowledge,  faith  and  holincfs. 

In  the  pafl'age  no'.v  explained  feverai  things  are 
I'uggefted  which  deferve  our  particular  attention. 

I.  It  is  evident,  that  public  teachers  in  the  church 
are  to  be  a  diftincl  order  of  men. 


2^2  Duties  ef  the  [SerM.  XXIII. 

Chrift  has  given  fmne  pallors  and  teachers.  He 
has  fet  fome  in  the  church ;  firft  apoftles,  next 
prophjts,  thrn    teachers.      Are  all  apoftles  ?  Or  iiU 

prophets  ?  Or  a// teachers  ? ■■ By  no  means.-— 

if  all  the  body  were  one  member,  Where  were  the 
body  ?  If  all  tlie  mf^mbers  of  the  church  were  tof 
aCTume  one  office,  Where  were  the  €|^urch  ? 

None  have  a  right  publicly  to  teach  in  the 
church,  but  thofe  who  are  callcd-^feni — authorifed 
to  the  work  in  the  gofpel  way.  *'  How  fhall  they 
preach,  except  they  be  fcnt  ?" — "  No  man  taketh 
this  honor  to  himfelf,  but  he  that  is  called  of  God, 
as  was  Aaron  ;"  and  as  were  his  fons.  They  were 
confecrated  by  Mofes,  God's  minifter,  according  to 
his  appointment,  that  they  might  minifler  to  him 
ill  the  prieft's  office.  Corah  and  his  companions 
fell  under  an  awful  condemnation,  becaufe  they 
prefumed  to  offer  incenfe  with  unhallowed  hands, 
pretending  that  all  the  congregation  were  holy,  and 
that  one  had  as  gobd  a  right  as  another,  and  they  as 
f^ood  a  right  as  the  fons  of  Aaron,  to  perform  the 
folemn  funftions  of  the  priefthood.  To  thefe  im- 
pious ufurpers  Jude  compares  thofe  who  had  crept 
into  the  church  unawares,  turning  the  grace  of  God 
into  wantonnefs.  He  fays,  "  They  have  -gone  in 
the  way  of  Cain,  run  greedily  after  the  error  of 
Balaam,  and  periChed  in  the  gainfaying  of  Corah." 
All  Chriilians  are  to  exhort,  reprove  and  comfort 
one  another,  as  there  is  occafion  ;  but  public 
teaching  in  the  church  belongs  peculiarly  to  fome 
— to  thofe  who  are  given  to  be  paflors  and  teach- 
ers. 

H.  Public  teachers  are  here  called  Chrift's  gifts. 
"  He  gave  fome  pallors  and  teachers."  And  they 
are  to  be  received  by  the  church  in  the  way,  in 
which  he  fends  them. 

There  is  a  particular  order,  which  Chrifl  has  in- 
ftiluted,  for  (he  introdu61ion  of  public  teachers. — 
The  firfl  auolllcs    were  commifTioncd    iiiinicdiatcly 


Serm.  XXIII.]        Chrijlian  Religion,  2^3 

by  him.  In  the  time  of  his  miniftry  on  earth,  he 
ordained  twelve  to  preach  the  kingdom  of  God  a- 
mong  the  Jews.  After  his  refurreftion,  he  enlarged 
their  commiffion,  faying,  '•  Go,  preach  the  gofpel 
to  all  na  ions/'  But  for  this  work  they  muft  un- 
derftand  the  language  of  all  nations  ;  therefore  he 
iays,  "  Tarry  ve  at  Jerufalem,"  confine  your  inin^ 
iflry  there,  '•  untiL  ye  be  endued  with  power  from 
•on  high."  On  the  day  of  Pentecoft,  which  was  a- 
bout  ten  days  after  Chrifl's  a'cenfion.  when  the 
twelve  apoftles,  and  thofe  who  had  companied  with 
them,  while  Chrid  went  in  and  out  among  them, 
making  in  all  about  an  hundred  and  twenty,  were 
all  gathered  together  in  one  place,  the  holy  Ghofl 
was  filed  on  them  in  miraculous  gifts,  and  there 
iappeared,  on  each  of  them,  cloven  tongues,  like  as 
of  fire,  and  they  began  to  fpcak  with  other  tongues. 
And  ail  the  people,  who  were  affembled  from  dif- 
ferent countries  to  attend  the  felUval,  heard  them 
fpeak,  in  their  own  various  languages,  (he  wonder- 
ful works  of  God.  To  this  remarkable  event  the 
apoRle  refers,  when  hcfays  in  the  text,  "Chi id  af- 
ccnded  on  high,  and  gave  gifts  to  men,  and  he  gave 
fom'e  apoftlcs,  foine  prophets,  &c." 

They  who  were  thus  commiffioned  of  heaven  to 
preach  rhe  golpel,  were  authoriled  to  ordain  others* 
Paul,  after  his  ccn-crlion,  prefumed  not  to  jireach, 
until  Ananias,  by  immediate  direction  from  Chrin;, 
had  infortned  him,  that  he  was  cholen  to  this  work, 
and  h\d  confirmed  the  information  by  a  miracle. 
Afterward  Paul  came  to  jerufalem,  and  w.^s  there 
rcctived  by  ihz  apollles.  And  when  he  w.t=  about 
to  go,  in  company  wi'.h  Barnabas,  on  a  miiTion  to 
the  Meaihtris,  they  were  both  feparated  to  thismif- 
fioti.  by  the  prophets  and  elders  of  the  church, who 
fa'icd  and  prayvd,  and  laid  their  hands  on  then! 
aid  h  n"  them  away. 

'i^nioihy  was  ordained    a  bifhop  or  elder  by  the 

l.iyjng    oa    of  the  hinds  of   the  prefbytery. -» 

'i' 


294  Duties  of  the         [Serm.  XXIIto 

And  the  things,  which  he  had  received,  the  fame 
he  was  to  commit  to  faithful  men,  who  (hould  be 
able  to  teach  others  alfo. 

When  Paul  and  Birnabas  went  forth  preaching 
the  goipel  and  pianino  churches  amion;^  the  Gen- 
tiles, they  ordained  elders  in  every  church. 

Tirus,  who  was  a  mini  Iter  in  the  IQe  of  Crete, 
was  left  there  b/  Paul,  for  this,  among  other  pur- 
pofes,  "  th  tt  he  might  ordain  elder-  in  e  ery  city" 
— If  the  elderfhip  might  be  alfamed  at  pleasure,  or 
conferred  by  private  hands,  why  ihould  Titus  be 
left  in  Oete  to  ordain  elders  ? 

Chiifl  gave  pallors  and  teachers,  not  only  to 
preach  his  gofpel,  but  to  train  up  and  prepare  holy 
men  for  th"=?  fa-ne  work.  I'hey  who  undertake  this 
facrtd  work  fhould  be  faints  :  but  it  is  not  ever-f 
faint  who  is  qualified  for  it.  There  mud  be  a  pre- 
vious education.  They  who  defire  the  minide- 
licd  office  fhould-  be  fitted  for  it  under  the  in  ft  ruc- 
tions, and  fent  forth  under  the  recommendations 
or  teachers  already  in  office.  This  our  apoftle 
plainly  lignifi-es,  when  he  fays,  Chrill  gave  apof- 
tlcs,  pronhcrs  and  teachers,  at  his  afcenfion,  "in 
order  to  the  perfecling  of  faints  for  the  work  of  the 
miniflry." 

AVe  find,  in  fcnoture,  no  inflance  of  ordination 
to  the  minillcrial  ofhce,  by  any  other  than  elders 
of  churches.  Every  church  has  a  righ:  to  c/ii^fyis 
her  own  ndnifler  ;  but  his  induflicn  into  o[fice 
mufl  be  by  the  bands  of  the  prefbytery.  When 
fomc  were  to  be  appointed  to  prefide  over  the 
church  Hock,  and  the  daily  minillraiions  to  the 
poor,  tho  apoflles  referred  the  chnce  of  ihc  prrfons 
to  th<'  multitude  of  the  difciples  ;  but  the  ordina^ 
iion  thev  refervtd  to  ihemfclves.  Thev  laid,  "  Loolc 
ye  oil',  fcvcn  mm  of  honcll  rcpoit — whom  ue  may 
appoint  ovtr  this  bufincfs." 

As  the  approbation  of  ciders  was  neceffary  to 
aulhorifc  men  to  preach  the  gofpcl,fo  we  find,  that 


Serm.  XXI II. J         Chrijllan  Rehglon.  295 

the  apoilles,  for  the  prevention  of  fraud  and  im- 
pofition,  fent  forth  their  preachers  with  written  tef- 
tirnonials.  This  appears,  from  the  hiflory  of  ihs 
A6ls  and  from  Paul's  epiftles,  to  have  been  an  uni- 
form pradice.  And  the  churches  were  never  to 
receive  a  ftranger,  in  the  capacity  of  a  nunifler,  un- 
lefs  he  could  exhibit  lome  evidence,  that  he  was 
nor.  only  a  chriftian,  but  a  miniftcr,  approved  of 
bis  brethren.  It  was  a  fii^n  of  great  degener.icy  in 
the  church  of  Thyatira,  that  fiie  fufFercd  thofe  to 
teach  who  faid  they  were  prophets,  but  brought 
no  credentials  of  their  prophetic  charatler.  The 
church  of  Ephcfus,  on  the  contrary,  was  commend- 
edjbecaufe  Ihe  could  not  bear  them  who  were  evil; 
— bat  tried  them,  v/ho  faid  they  were  apollles,  and 
were  net,  and  found  them  liars. 

III.  Minidcrs  arc  to  be  men  endued  wiih  gifts 
faitable  to  the  woik  to  whieh  they  are  called. 

As  in  the  early  days  of  the  gofpel,  public  teach- 
ers were  called  to  extraordinary  fervices,  fo  they 
were  endued  with  extraordinary  gif.'s  :  But  thele 
^^ifts  were  only  for  a  feafon.  The  npoflle  fays, 
"  Whether  there  be  prcphefies^  they  fhall  fail  ;-- ■ 
whether  there  be  tongues,  they  fhall  ceafe  ;  wheth- 
er there  be  knov/ledge," immediate])' infpired  kn3Vr  • 
ledge.  "  it  (liall  vaniili  away." 

Since  the  gofpel  is  fuily  ellablifhcd,  ihe  miracles 
which  attended  its  liril  publication  are  no  longer 
of  ufe  ;  and  hnce  it  communicates  to  us  all  th.ings, 
which  pertain  to  life  and  godlinefs,  there  is  no  far- 
ther need  of  inTpiration.  The  apofilc  :ells  Timo- 
thy, that  the  fcripturcs  are  able  to  make  fhe  nvm 
of  God  perfecl,  wife  to  falvation,  and  furnilheJ 
unto  every  good  work. 

But  as  the  bufmefs  of  a  minifter  is  t^  t;"ach  meri 
the  things,  which  Ch'ifl:  has  commnnded  m  ;hc  ho- 
ly fcripiures,  fo  it  is  necelfarv  th:\*;  he  himlo'i 
fliould  be  fully  inftrucled  in  them.  Onc^  wJio  un- 
dertakes to  {each  others,  fliould  v.eil  uiiderilanJ, 
T  2 


29^  Duties  of  the  [Serm,  XXIl!^ 

firmly  believe,  ardently  love,  and  pra£lical]y  ex- 
emplify the  religion  which  he  teaches.  He  fhould 
not  be  a  novice  ;  but  one  who  holds  fad  the  faith- 
ful word,  as  he  has  been  taught ;  and  one  who  by 
found  do£irine  is  able  to  exhort  and  to  convince 
gainfaycrs.  lie  fhould  be  apt  to  teach,  having  not 
only  a  good  knowledge,  but  an  eafy  faculty  of 
cotnmunicatinor  to  others  the  knowledge  which  he 
has  in  the  doctrines  and  duties  of  the  gofpel.  That 
lie  may  be  able  rightly  to  divide  the  word  of  truth, 
he  muil  apply  himfelf  to  Iludy,  and  give  attend- 
ance to  reading. 

In  the  early  days  of  the  gofpel,  as  there  were  e- 
vangelids,  who  went  forth  to  preach  the  gofpel, 
where  Chri(l  had  not  been  named  ;  fo  there  were 
paflors  and  teachers,  who  had  the  immediate  care 
of  churches  already  eflabliflied.  Thcfe  the  apoftle 
charges  to  take  heed  to  the  flocks,  over  which  they 
were  made  overfeers.  Miniilers  are  not  to  enter 
into  eacli  other's  labors,  but  to  move  within  their 
refpe«tlivc  mcafures  and  lines. 

\Y .  The  great  objc61;  of  the  gofpel  miniftry  is 
the  huildiiig  up  of  the  church  of  Chriffc.  When 
he  afcendcd,  he  gave  paflors  and  teachers — "-for 
th^  f'difyinir  of  liis  body." 

The  c'jurch  is  edified,  when  flie  increafes  bv  the 
a  idiiicn  of  new  members;  and  when  fhe  becomes 
inore  holy  by  the  religious  improvements  of  her 
nrcient  members.  In  l)ofh  thefe  ways,  the  minil'-, 
try  is  intended  fbr  the  edification  of  the  church. 

Miniitcr>  (hould  \o  fpeak  the  word,  as  to  ccn,, 
vince  gainfaycrs,  awaken  the  carclefs,  reclaim  the 
erroneous,  inflrucl  the  ignorant,  and  turn  th  m 
from  darknefs  to  ligfit,  and  from  the  power  of  Sa- 
t'.n  unto  ('.od.  ''  'Yh<i  fervant  ot  the  Lord  muR: 
not  llriv  e  ;  but  be  gentle,  apf  to  teach,  patient,  in 
m- tknef-^.  inflnu'-Jing  them  who  oppofe  ihcmlelves  ; 
if  perudventure  Gcd  v/ill   give  them  repentance,  to 


Serm.  XXIII.]        Chrijlian  Religion.  297 

the  acknowledging  of  the  truth,  that  they  may 
recover  themf'elves  out  of  the  fnare  of  the  devil." 

You  will  obferve  ;  the  apoflle  expreflcs  the  fuc- 
cefs  of  the  gofpel  by  the  phrafe  of  cdijying  Cariji's 
body,  becaufe  wherever  his  religion  prevails  in  men's 
hearts,  there  will  be  a  dilpofition  to  come  u'itliin 
his  church  and  attend  on  his  ordinarices.  Real 
converts  will  not  be  indifferent  to  the  edification  of 
Chriil's  houfe  ;  much  lefs  will  ihcy  feel  a  defire  to 

pull    it    down.' They  will    not  rend  and  divide 

Chtift's  body  ;  but  feck  to  prefcrve  its  foundneis 
and  promote  its  growth.  They  v.-ho,  in  the  apof- 
t\<^'s,  days,  were  converted  to  the  faith  oF  the  gofpel, 
immediately  joined  tliemfelvcs  to  the  Lord.  The 
jncreafe  and  union  of  the  church  are  the  immediate 
effe6ts  of  a  real  revival  of  religion. 

I'he  miniftry  is  deligned  lor  the  improvement  of 

faints,  as  well  as  for  the  converficn  of  finners. 

They  who  view  thcmfelves  as  regenerate,  are  not 
to  fuppofe,  that  they  have  already  attained — but 
they  are  to  go  on  to  perfe6fion.  For  this  end  they 
are  to  attend  on  tlic  appointed  minillration  of  the 
word  ;  and  to  this  end  the  miniflration  of  it  Ihould 
be  adapted.  The  apoltles  warned  every  man,  and 
taught  every  man  in  all  wiidoin,  that  they  might- 
prcicnt  every  m.an  perfe£l  in  Chrifl  jeius. 

Paflors  and  teachers  are  given  for  the  edifying  of 
Chriil's  bodv,  "  till  we  all  come  in  the  unity  of  the 
faith,  and  ot  the  knowledge  of  the  Son  of  God,  to  a 
perfect  man,  to  the  meafure  of  the  ilaturc  of  the 
fulnels  ot  Chrifl." 

"  There  is  one  faith  ;"  and  we  firould  all  come 
to  Inch  a  good  und  rftanditig  in  the  dodrines  of 
Chrid,  as  to  have  this  cue — this  like,  precious  fai^h  ; 
01,  if  wc  differ  in  frntiinent,  liiU  to  maintain  that 
Muity  ot  affeetifui  \\  Inch  is  the  fruit  of  faith.  \N'e 
Ihoidd  all  mind  one  and  th--  lame  ;j,;  ;.nd  objecl.ihc 
c ■.,' m inoii  fal va tion . 

T  3 


2gS  Duties  of  the  [Serm.  XXIIl* 

Chiiftians  may  have  various  opinions  about  the 
lefs  important  do6lrines  of  religion  ;  but  true  faith 
has  the  fame  influence  in  all.  It  works  by  love, 
and  purifies  the  heart.  So  far,  therefore,  as  we 
walk  together  in  mutual  peace  and  love,  and  in  o- 
bc-dicnce  to  our  common  Lord,  we  may  be  faid  to 
Iiave  come  to  the  unity  of  the  faith. 

The  apolllc  mentions  alfo  the  unity  of  the  knozv- 
ledge  of  Chrid.  All  Chriflians  profefs  to  believe  in 
him  as  their  teacher  and  Savior.  But  unlefs  this 
proft'ffion  is  accompanied  with  a  love  of  his  pre- 
cepts and  a  conformity  to  his  example,  it  avails  us 
nothing.  '■  Why  call  ye  me,  Lojd,  Lord,  and  do 
2iot  the  things  which  I  fa}?"  To  come  to  the  know- 
ledge of  Chrill,  is  to  have  the  fame  mind  as  was  in 
iiim.  and  to  walk  as  he  walked.  So  far  as  we  aa:ree 
in  that  holy  femper  and  life,  which  his  example 
exhibits,  and  his  gofpel  requires,  we  come  to  the 
unity  of  the  knowledge  of  him. 

As  our  conformity  to  Chiifl  will  not  be  pcrftft 
in  this  world,  we  n^ver  mnll  rell  in  attainments  al- 
ready made,  hut  continually  alpirc  to  the  charac- 
ter of  a  perfect  man — to  thc*iiieafure  of  the  ftature 
oi  th'j  fuincls  of  Chrill.  We  mall  labor  to  become 
Ch;iilians  of  full  matuiity  and  ripcnefs  in  all  thofe 
jitavcnly  graces  which  arc  deiived  trom  hiin.  The 
apoille  lavs  of  himfelf,  "  I  prefs  toward  the  mark 
for  the  prize  of  the  high  callmg  of  God  in  Chrill 
jtfus."  lie  adds.  "Let  us,  as  many  as  arc  perfetij 
be  thus  minded," 

REFLECTIONS, 

1.  Our  fubjcfl  ftiouid  lead  us  to  adore  the  wif- 
do\i\  of  (rod  in  t'le  provifion  made  for  our  edlfica- 
tif.n  in  knowledge  r.nd  holincls. 

He  has  i^ivcn  apofllcs  and  proplirts,  paftors  and 
KmtIkis,  I'T  l]i'>  edifving  of  t'l  •  body  of  Chrift. — 
Jlc  i]  IS  adap:cd  his  gifts    to  difi'cicni  conditions  of 


Serm.  XXIII.]       Chrijtian  Religion.  299 

the  church.  In  its  firft  ages  there  were  aprftlcs — 
in  is  ordinary  flate  there  are  paft«)r=.  bince  the 
public  miniftra  ion  of  the  word  is  an  infli  u;ion  of 
Chad,  defigned  for  the  happinefs  of  faUen  men. 
How  inexcvjfable  are  th.y  who  dtfpife  it  ?  If  this 
is  a  mean  of  converting  finneis;  they  who  arecon- 
fcious  of  their  impenitent  and  guilty  ftate,  fhould 
fetk  the  grace  and  mercy  of  God  (or  their  renova- 
tion and  forgivenefs,  by  a  fai'li  ul  attendance  on 
this  inflitution.  If  they  put  the  word  of  God  from 
thsm,  they  judge  themitlves  unworthy  of  efernal 
life.  If  the  miuiflry  is  defigned- for  the  improve- 
ment of  faints  in  knowledge  and  faith,  lot  none,  in 
the  pride  of  their  own  fulFiciency,  turn  aw<iy  from 

it.     Are    you    already  peifed  ? If    not  then 

you  netd  the  means  ot  tdificarion — ufc  them  with 
diligence  while  you  are  in  this  world  :  In  the  fu- 
ture you  will  not  need  them  ; — there  you  will 
come  to  perfe6t  m^'n. 

2.  If  ChiifL  his  given  paftors  and- teachers  for 
onr  edification,  till  we  come  in  the  unity  ot  faitli 
and  knowledge  to  more  perfect  men — then  fuch  a 
conduct  in  nnniflers,  or  in  piivate  Chriftian^,  as 
tends  10  c'ifunite  the  bodv  of  Chi  ill.  mull  be  highly 
ofFtnfive  to  hun.  Minillers  fhould  rcrnemb'r,  that 
thev  are  ordained  to  bring  men  to  a  uniy  in  the 
faith  and  knowledge  of  Chrid,  and  in  love  and  af- 
feclion  [o  cn^  another.  They  (hould  uniie  their 
infla,.-ncj  to  accomplifh  thir>  end.  \i  they  caufe 
diviHons  and  oiFcnc  s,  they  walk  cr)ntrary  to  the 
d  >cl:  ine  which  ihey  have  received.  They  ferve 
not  the.  L  jrd  Jefus.  Carillians  fliould  wa'k  'o- 
get''ier  in  love,  and  flady  the  things  v/hich  make 
for  peace,  hoth  in  th  -  church  of  which  they  a-e 
members,  and  am.'jii'T  other  chuichcs  of  our  com- 
mon  I.ord. 

3.  What  cauff:;  have  we  'o  be  h'lmble,  that,  un- 
der oar  me  ms  of  gj  )y.'th,  w<:.  fall  lo  much  helovv^ 
the  ildturc;  of  ojilccl  me  1  ?     Let   us   cjinpare  our- 

T  4 


goo  Duties  of  the,  (3c,     [Serm.  XXIIL 

felvcs  with  the  precepts  and  pattern  of  Jefus  Chrift. 
IIow  much  wc  come  fhort  of  that  purity  which  his 
go'pel  requires,  and  which  his  life  in  the  flefti  ex- 
empli fitd  ?  It  would  be  ufvful,  that  we  fhould  take 
a  frequent  review  of  our  lives — that  we  fhould  dai- 
ly examine  the  temper  of  our  hearts.  Thus  we 
may  learn  what  manner  of  fpirit  we  are  of — what 
progrefs  we  make,  or  whether  any  at  all — in  what 
refpeds  our  tempers  need  correftion,  and  our  lives 
amendment — and  thus  we  fhall  be  excited  to  come 
to  the  throne  of  grace,  that  we  may  obtain  grace  to 
help  in  the  time  of  need. 

4.  Let  us  make  continual  improvement  in  reli- 
gion. This  is  the  bed  evidence  of  our  fincerity.— 
Chvift,  who  has  given  paftors  and  teachers  for  the 
miniftry,  has  a  fulnefs  of  the  Spirit  at  his  difpofal. 
Of  his  fulnefs  we  may  receive  grace  fuited  to  our 
cafes,  and  <^qual  to  our  wants.  While  we  attend 
on  his  inftitutions,  let  us  imph  re  his  tlefling  to  ac- 
company them  ;  and  thus  endeavor  to  rife  above 
the  world,  to  purge  away  our  remaining  corrup- 
tions, to  ftrengthen  every  holy  principle,  •  and  to 
abound  more  and  more  in  every  grace  and  good 
work,  till  we  come,  in  the  unit)'  of  the  faith  and  of 
the  knowledge  of  the  Son  of  God,  to  a  perfeft  man, 
to  the  meafure  of  theflature  of  the  fulnefs  ofChiift. 


S  E  Pv  M  O  N    XXIV. 


EPHESIAInS  iv.  t^,  15,  \6. 

That  we  henceforth  be  no  more  children,  tcjfcd  to  and 
Jro,  and  carried  about  with  every  xvind  cf  doBrine, 
by  the Jl eight  ofmtn,  and  cunning  crajtings,  where- 
by they  lie  in  "a-ait  to  deceive  ;  but /peaking  the  truth 
in  love,  may  grow  up  into  hir/i  in  all  things,  which 
zs  the  head,  ev.n  Chrijt  ;  from  whom  the  whole 
b-  dy  fitly  joined  together,  and  ccmpacled  by  thai 
which  every  joint  fiipplieth.  according  to  the  fj^eclual 
working  in  the  meajiire  of  every  part,  7naktth  in- 
•crcajc  to  the  edijyir.g  oj  iifclj  in  love. 

In  the  preceding  verfcs,  the  Apoftle 
obferves,  that  Chrifl  inftitutcd  the  gofpel  ininiUrr, 
for  the  edificaiion  of  his  body,  the  church,  until 
we  all  come,  in  the  unity  of  the  faith  and  knowl- 
,_,  edge  of  Chrift.  unto  a  pcrfe6t  man.  Wherein  this 
"'  Complete  manhood  con  (ills,  and  by  what  means  we 
rnuft  endeavor  to  a  (tain  it,  he  iniliu£U  us  in  the 
words  which  have  been  read. 

Chiiftian  maturity  is  a  fleady  belief  of,  and  obe- 
dience to  the  gofpel,  in  opprfition  to  ficklenefs  and 
inconftancy.  The  w^ay  in  which  wc  .ne to  obtain  and 
preferve  this  maturity  in  union  with  jefus  Chiifl, 
fiom  whom  the  whole  body  of  believers,  compared 
and  cemented  together  by  every  joint  of  fupply,  ac- 


802  Duties  of  the  [Serm.  XXIV, 

cording  to  its  power  in  thepropnrtion  cf  every  part, 
maketh  increafe  of  the  body  to  the  edifying  of  it- 
feif  in  love. 

The  Apoflle  here  defcribes  the  perfe£l  man,  or 
mature  Chriflian,  both  negatively  angl  pofitively. 
He  is  not  a  child  toffed  to  and  fro,  and  carried  a- 
bout  with  every  wind  of  docliine  :  But  he  is  one, 
who,  having  embraced  and  profefT^d  the  truth 
with  a  real  love  of  it,  grows  up  iuLO  Chrift  in  all 
things. 

We  will,  firft,  conCder  the  negative  part  of  this 
defcription. 

Chnft  inftituted  the  gofpel  miniftry,  that  be- 
lievers, zirriving  to  maturity  in  faith  and  knowl;- 
edge,  fliould  no  more  be  children,  toifed  to  and 
fro,  and  driven  about  with  every  wind,  by  the 
Height  of  men,  and  the  cunning  craftings,  whereby 
they  lie  in  wait  to  deceive. 

Several  metaphors  are  here  ufed  to  exprefs  that 
weaknefs  and  verfatility,  which  fome  difcover.  and 
which  honell  Chriftians,  under  the  miniilry  of  the 
word,  will  endeavor  to  outgrow. 

1.  Chriftians  mufl  not  remain  children. 

In  humilify,  meckncfs  and  teachablenefslet  them 
be  children  ;  but  in  underllanding,  conllancy  and 
fortitude  they  fhould  be  men.  While,  a>  new  born 
babes,  they  defire  the  lincere  milk  of  the  word,  let. 
them  fo  ufe  it  as  to  grow  thereby. 

"  Call  no  man  your  father  on  earth,"  fays  our 
Lord,  "  for  one  is  your  Father  m  heaven."  Chil- 
dren have  but  little  knowledge,  and  but  a  weak 
judgment.  1  hey  arc  guided  more  by  the  opinions 
oF  others,  than  by  peiional  convidion.  They  may 
be  led  right  or  wron?,  accoichnj  as  the  examples 
which  they  fte,  and  the  counfcls  which  fhey  hear, 
are  good,  or  evil.  They  believe  h.illilv,  and  a6t 
implicitly.  Tli-y  are  governed  by  paflion  more 
than  reafon — rby  feeling  more  ilian  judgment. — 
Now,  in  didinction    from  this  childilh  temper,    b.c 


Serm.  XXIV.]J         Chr'ijlian  Religion.  303 

ye  fully  perfuaded  in  your  own  minds.  Judge  for 
yourfelves  what  is  right.  Prove  all  things,  and 
hold  that  which  is  good.  Make  the  word  of  truth, 
not  the  opinions  of  men,  tlie  rule  of  your  faith  and 
condu£i.  Follow  no  man  bhndly,  but  look  well 
to  your  goings.  Judge  of  truth  and  error — of 
right  and  wrong,  not  by  your  occahonal  feelings, 
or  the  current  of  your  affections  t  but  by  the  calm 
and  fober  exercife  of  your  underftanding. 

2.  The  Apoflle  cautions  us,  that  we  be  not  iojfed 
to  and  fro,  like  a  fhip  rolHng  on  the  waves.  '■  He 
that  wavereth,"  fays  Saint  James,  "  is  like  a  wave 
of  the  fea,  driven  with  the  wind  and  tofled.  Let  . 
not  that  man  think  that  he  Ihall  receive  any  thing 
of  the  Lord.  The  doubleminded  man  is  unliable 
in  all  his  ways."  In  oppoGtion  to  this  un- 
liable, flutluating  temper,  we  are  required  to  "  hold 
fall  the  proteflion  of  our  faith,  without  wavering." 

The  man  who,  without  principle,  knowledge 
and  judgment,  aifumes  the  high  profedion  of  the 
Chridian,  may  appear  Heady  in  a  calm  feafon  : 
But,  in  times  of  temptation,  he  will  be  like  a  fiiip 
without  pilot,  anchor  or  uallalt,  toffed  about  by 
the  power  of  a  tempefl.  He  is  at  the  mercy  of  ev- 
ery rude  gulL  He  is  driven  in  any  direilion,  as 
the  wind  happens  to  blow.  Pic  is  elevated  high, 
or  funk  low,  as  the  waves  rife  or  fall,  lie  makes 
no  port  ;  but  floating  at  large,  on  the  troubled  el- 
ement, he  is,  every  moment,  in  danger  of  fhip- 
wreck. 

The  ChriRian,  who  embarks  for  the  heavenly 
world,  mull  confider,  that  the  ocean  on  which  he 
faib,  is  fubje6l  to  changing  winds,  and  perilous 
florms.  He  mud  not  promife  hinif^lf  fmooth  wa- 
ters, loft  gales  and  clear  llcies  ;  but  go  provided  for 
all  kinds  of  weather.  The  word  of  truth  muff  be 
hi::  compafs,  and  faitli  his  pilot  ;  hope;  m'lfl  h::  his 
anchor,  and  knowledge  and  good  works  his  ballad  ; 
prudence  mud  keep  the  walch,    and   fob.r    reaCoa 


g04  Duties  of  the        [Serm^XXIV, 

hold  the  helm.     Thus,  he   may  fail  with  fafety  in 
all  feafons. 

3.  We  mull  rM  he  carried  about  with  cvtry  wind 
of  doHrine. 

Falfe  do£lrines,  like  winds,  are  bluftering  and 
uniteady.  They  blow  from  no  certain  point  ;  but 
in  ail  dire6lions  ;  and  they  frequently,  and  fome- 
times  fuddenly,  fhift  their  courfe.  They  make 
great  noife  and  buftie,  diflurb  the  atmofphere,  and, 
hy  their  violent  motions,  they  fpread  confufion 
and  ruin.  Light  bodies  are  eafily  taken  up  and 
driven  about  by  every  wind  that  blows.  The  gale 
which  cleaufes  the  wheat,  difperfes  the  chaff.  The 
deep  rooted  oak  ftands  firm  in  its  place,  while  the 
4ry  leaves  beneath  it  are  caught  up,  wafted  around, 
and  made  the  fport  of  every  guft.  So  the  hncere 
Chriftian,  rooted  and  grounded  in  the  truth,  and 
grown  up  to  maturity  in  faith  and  knowledge,  is 
iledfafl;  in  his  religion,  whatever  llorms  may  aifault 
him.  He  remains  in  his  place,  whatever  winds 
may  blow.  Btit  the  light  and  chaffy  Chriftian  ; 
the  hypocritical,  unprincipled  profeiTor,  is  eafily 
carri.  d  about  by  divers  and  ftrange  doftrines.  He 
Ihifts  his  courfe  and  changes  his  diredion,  as  the 
wind  of  popular  opinion  happens  to  drive. 

If  we  would  be  conOant  in  our  religion,  we  mufi 
be  rooted  in  faiih  and  love. 

4.  The  Apollle  warns  us,  that  we  are  in  danger 
from  the  jlcight  of  men,  and  the  cunning  crajiingi. 
■whereby  Uity  lie  in  xvait  to  deceivr. 

1'hc  tiue  miniilcrs  of  Chrill  ufe  great  plainncfs 
of  fpccch,  and  by  iri:\ni(cflaiion  ol  the  truth  com- 
jT):  \\d  tlierafelvi's  lo  the  confcicnces  of  men.  Cor- 
ri)]t  teachers  ufe  fl(ight  and  craft,  that  they  may 
enftMvc  the  iimple,  and  decoy  the  unfufpctling, 
and  tiius  make  pioh'lyies  to  their  part)'. 

Chrilluns  fhonid  beware  of  tvil  workers,  and 
watch  agaiiifi.  their  difhoneft  arts.  That  they  may 
ci:\Tr)c  the  dang'jrs  to  which    they    arc    cxpofed  in 


Serm.  XXIV.]       Chrijiian  Religicn.  303 

corrupt  times,  they  muft  attend  to  the  plain  and 
obvious  precepts  and  dotltriries  of  the  gofpel,  make 
thefe  their  rule,  and  confent  to  no  opinion,  or  prac- 
tice inconfiftent  with  them,  however  plauhbly  it 
may  be  recommended.  They  muft  furnifli  them- 
felves  with  fuch  knowledge  in  divine  things,  as  to 
difcern  the  defigns,  and  efcape  the  artifice  of  evil 
men  and  feducers. 

That  Chriftians  may  the  better  fecure  themfelves 
from  feduftion,  the  gofpel  has  warned  them  of  the 
various  crafts  of  thofe  who  lie  in  wait  for  them. 

Deceivers  come  in  fheep's  clothing  ;  with  an  of- 
tentation  of  uncommon  humility,  meeknefs  and 
heavenlinefs  ;  but  inwardly,  they  are  ravening 
wolves,  whofe  real  aim  is  to  fcatter  and  devour 
the  fhesp.  " 

They  are  deceitful  workers,  transforming  them- 
felves into  aoollles  of  Chritl,  and  miniflers  of  righ- 
teoufnefs  ;  and  thus  corrupting  men  from  the  fim- 
plicity  that  is  in  Chrift  ;  even  as  Satan  transform- 
ed himfelf  into  an  angel  of  light,  and  through  his 
fubtilty  beguiled  Eve  from  her  fidelity  to  God. 
Like  him,  they  make  cautious  advances,  not  alarm- 
ing men,  at  firft,  by  the  grolfeft  errors  ;  but  lead- 
ing them  along,  ftep  by  Hep,  from  fmaller  errors 
to  greater.  Thus  they  wax  worfe  and  worfe,  de- 
ceiving, and  being  deceived. 

They  pratlife  not  their  arts  direftiy  on  thofe, 
who,  by  reafon  of  ufe,  have  their  fenfcs  exercifed 
to  difcern  both  good  and  evil  ;  but  they  beguile 
unliable  fouls,  deceive  the  hearts  of  the  funple, 
creep  into  houfes  and  lead  captive  the  more  tender 
fex,  and,  by  their  means,  fubvert  whole  houfes, 
teaching  things  which  they  ought  not,  for  filthy 
lucre's  lake. 

Such  teachers  difcover  a  peculiar  malignity  a- 
gainil  the  true  minii'ters  of  Chrill:.  Paul  Ipeaking 
10  the  Gaiatians  concerning  the  deceivers  who  were 
^mong    them,    lays,    «' They  zcaloufly   afFed  ycu, 


3o6  Duties  of  th  [Serm.  XXIV, 

but  not  well  ; — they  would  exclude  us,  that  you 
raight  afFedl  them."  Thcfe  crafty  and  defigning 
preachers  appeared  among  the  Corinthians.  There 
they  rcprcfented  Paul  as  making  the  gofpel  bur- 
denlonie,  while  they  preached  it  freely,  and  with- 
out a  reward.  And  yet  the  reverfe  was  true.  Thev, 
by  their  infidious  arts,  devoured  thofe  ainoncr 
whom  they  went,  and  even  brought  them  into 
bondage  ;  while  Paul  made  the  gofpel  without 
charge  ;  and  though  he  afferted  his  right  to  live  of 
the  gofpel,  yet  he  waved  the  right,  or  ufed  it  with 
iuch  moderation,  as  to  give  no  caufe  of  complaint. 

Deceivers  are  confined  to  no  fphere,  and  govern- 
ed by  no  rule  ;  but  ftretch  themfelves  beyond  their 
line,  enter  into  other  men's  labors,  and  build  an- 
other man's  foundation.  Thus  they  caufe  divif- 
ions  and  offences,  contrary  to  thedo6lrineof  peace 
and  unity  vvhich  the  churches  have  received. 

.They  pretend  to  fuperior  fan£^ity,  and  fay  to 
others,  "  Stand  by  yourfclves,  come  not  near  to 
us  \  for  we  are  holier  than  you  ;"  when,  in  reality, 
*'  they  who  thus  foparate  themfelves,  are  fenfual, 
and  have  not  the  Spirit." 

Th?y  are  watchful  to  take  advant^ige  of  any  un- 
happy circumftance  in  a  church,  fuch  as  the  dif- 
cipiine  of  an  offender,  the  death  of  a  mirjifter,  or 
accidental  contention,  and,  by  fuch  means,  to  in- 
trodnce  and  cilablifn  themfelves.  Paul  fays  to  the 
Eplienan  ,,  among  vvhom  he  had  preached  for  fev- 
cral  yeai.s,  "  I  know  that,  after  my  departure^  fhall 
}Jiievous  wolves  enter  in  among  you,  not  fparing 
the  flock  ;  ye.i,  even  if  your  own  felvcs  fhall  men 
zrife  (peaking  •,  crverfe  things,  to  draw  away  difci- 
p!rs  after  ihem." 

Sur!i  teachers  labor  to  unfeltlc  men's  minds 
from  the  (  fliiblifhcd  order  of  the  gofpel,  and  to 
prejudice  t/iem  ajrainfl  the  regular  maintenance  of 
tlie  riiiiii(lr\-.  rcpu-fentinj  all  order  in  churches  as 
fjranny,   and  all  Rated  provihon  lor  the  miniRry, 


Serm.  XXIV.]     Chrifti'an  Religion,  goy 

as  oppreffion.  They  promife  men  liberty  ;  but 
are  themlelve^  the  fervants  of  corruption.  They 
fpeak  evil  of  things  which  they  underlland  notj 
and  allure  through  the  lufts  of  the  flelh,  thofe 
who  were  clean  elcaped  from  them  who  live  in 
error. 

The  gospel  has  thus  particularly  informed  us 
of  the  cunning  craftings  of  thofe  who  lie  in  wait 
to  deceive,  tha^^  we  may  not  be  led  away  by  the 
error  of  the  wicked,  nor  fall  from  our  own  lledfafl- 
nefs. 

We  have  confidered  the  negative  part  of  the 
defciiption  giv-n  of  the  mature  ChrifVian. 

We  will  now,  fecondly,  attend  to  the  pofitive 
part.  The  Chriflian,  '•  fpeaking  the  truth  in  l^ve, 
fhould  grow  \xp  in  ail  things  in  o  Chrifl." 

. .  We  mull  '•  fpcak  the  truth  in  love  •"  or  *'  be 
fmceie  in  love;"  as  the  margin  reads.  The  word 
is  of  an  CKienhve  hgnihcuion.  It  imports,  to  re- 
ceive, retain  and  ob  y  the  truth,  as  weli  as  to  fpeak 
or  pr()fe!s  it.      Particularly  ; 

We  Ihould  acquire  a  good  doBrir.al  knowledge  of 
the  truth  as  it  is  in  Jeius,  ^V'e  fliouid  examine 
the'  evidences  of  our  re jigion,  that  we  may  be  able 
to  give  an  anfwcr  to  every  man  who  afks  the  rea- 
fon  of  our  faith  ;  and  we  fhould  acquaint  our- 
fclves  with  the  dottrin  s  and  precepts  of  the  gof- 
p'  1,  that  we  may  difcern  things  which  differ,  and 
app  ove  thofe  that  are  CKCiUenr. 

We  fljiould  be  well  ejlabljhcd  in  the  truth.  The 
ApoPJe  tells  the  Corinthians,  '•  I^is  preaching  Vv^as 
n  )t  with  enticing  words  of  men's  wiidom,  but  in 
d  mmflraiion  of  the  Spirit  and  of  power,  that  their 
fai  h  might  not  ilanrl  in  the  'vviiJom  of  men,  but 
in  the  power  of  God."  Me  e.^prclfcs  his  denre  for 
ih  '  Colc^iuans,  "  'hat  thev  might  attain  to  the  full 
aiiurance  of  underif  :ui  iing  in  ih;!  acknoi/ledg- 
irttnf;  of  the  gofpel,  Icil  any  man  Ihould  beguile 
them  wich  enticing  words."     He  rejoiced  to   "  be- 


goi  i)utiescfthg  [Serm.  XXIV, 

hold  their  order,  and  the  ftedfaflnefs  of  their  faith 
in  Chrift."  And  he  exhorts  them  to  *' walk  in 
Chrift,  rooted  and  built  up  in  him,  and  eftabiiflied 
in  the  faith,  as  they  have  been  taught." 

We  fhould  fee  that  our  hearts  are  conformed  to 
tha  truth.  One  may  have  a  good  knowledge  of 
the  evidences  arid  do6lrines  of  the  gofpel,  and  yet 
be  a  ftranger  to  the  power  of  it.  Such  a  man  is 
liable  to  be  carried  about  with  every  wind  of  doc- 
trine, and  to  make  fliipwreck  of  his  faith,  in  tem- 
psftuous  feafons.  Our  beft  fecurity  againft  thi.4 
danger,  is  a  heart  eRablifhed  with  grace.  *'  Take 
heed,"  fays  Saint  f'ctcr,  "  left,  being  led  away  with 
the  error  of  the  wicked,  ye  fall  from  your  own 
{ledfaftnefs  ;  but  grow  in  grace,  and  in  the  knowl- 
edge of  Jefus  ChriiL"  One  who  has  felt  the  tranf- 
forming  power  of  the  gofpel,  has  a  witnefs  in  him- 
felf,  that  it  is  true — he  knows  it  mufl;  be  from  God, 
becaufe  it  inculcates  that  purity,  righteoufnefs,  be- 
nevolence, humility,  meeknefs,  temperance  and  uni^ 
verfal  reclitude,  'vhich  mull  always  be  approvable  in 
the  fight  of  a  holy  and  perfe6l  Being  ;  and  in  pro- 
portion as  he  finds  more  of  tliefe  tempers  in  himfelf, 
he  has  clearer  evidence,  that  the  gofpel  has  come 
to  him  with  divine  power.  He  will  not  be  per-i 
fuaded  to  renounce  a  difpenfation,  which  God  has 
fo  manireftly  owned.  lie  will  not  fufpeft  thofe 
do6lrines  to  be  falfe,  which  have  fo  powerful  a  ten- 
dency to  make  him  like  to  God.  He  will  not  rcc-  ive 
as  tnuli,  any  thing  which  he  perceives  to  be  of  an. 
oppohtc  tendency.  He  loves  the  commandmenf^ 
becaufe  it  is  holv — he  loves  the  truth,  becaufe  it 
givcs  power  to  the  commandment. 

We  mull  rvdik  in  the  truth.  The  reafon  why 
fotnr  fo  calily  turn  from  the  truth,  r.nd  run  greed- 
ilv  in  the  way"  of  error,  is  becaufe  thci.'  arc  not 
nK'trnrJ  bv  tno  truth  which  they  profefs  to  be- 
li^ne.  ThoM'^h  in  words  they  acknowledge  it, 
f. -icy  deny  it    ;n  praclicc  ;    and  frndmg  I'aemrelye^ 


§Eft.^t.  XXIV.]      Chrijitan  Religion,  go^ 

condemned  by  it/  they  conceive  an  enmity  againrfi 
it.  When  they  have  begun  to  depart  from  the  drl 
der,  and  the  doftrine  which  is  after  godlinefs,  they 
find  new  temptations  to  depart  farther  ftill.  Onfc 
error  introduces  another,  and  they  wa5d  worfe  and 
worfe,  deceiving,  and  being  deceived." 

2.  As  we  muft  adhere  to  the  truth,  fo  we  rhlifl; 
*'  grow  up  in  all  things  into  Chrift,  ivho  is  thi 
head." 

Chrift  is  the  head  of  bcliex'ers.  They  muft  b^ 
conformed  to  him  ;  have  the  fame  mind,  which 
was  in  him  ;   and  walk  as  he  \Valked. 

They  muft  grow  up  into  him'.  They  are  here  iit 
a  ftate  of  impeifedtion.  They,  at  prefcnt,  fall 
much  below  the  meafure  of  the  ftature  of  the  ful- 
nefs  of  Chrift.  They  muft  end."avorto  be  contin- 
ually growing,  and  afpire  after  a  more  completd 
and  perfeft  manhood. 

They  muft  grow  in  all  things.  A  partial  religion 
is  not  that  which  the  golpel  teaches.  We  muft 
have  refpe6t  to  the  whole  character  of  Chrift — to 
the  whole  compafs  of  duty — to  every  known  doc- 
trine and  precept  of  fcripture.  We  muft  aim  to 
ftaiid  perfeft  and  complete  in  all  the  will  of  God 
— to  walk  worthv  of  him  unto  all  pleafing,  and  to 
be  fruitful  in  every  good  work.  "  If  any  man  b^ 
in  Chrift,  he  is  a  new  creature  ;  old  things  are! 
pafled  away  ;  all  things  are  become  new."  A  hyp- 
ocrite may  feem  to  grow  in  fome  things,  while  he^ 
is  deftitute  of  ihe  main  things,  vvhich  belong  to  re- 
ligion. He  may  abound  in  knowledge  ;  but  he 
fails  in  pratlice.  He  may  have  much  zeal  ;  but 
he  has  no  humility.  He  may  be  waim  in  his  de- 
votic  ns  ;  but  he  is  cold  in  his  charity.  He  may 
pretend  to  a  ftrong  faith  ;  but  he  is  void  of  real 
holinefs.  He  may  talk  much  about  re'igion  ;  but 
he  does  little.  He  may  exprefs  much  joy  in  Chrift, 
and  comfort  of  hope  ]  biit  he  is  full  of  love  to  the 
world,  and  a  ftranger  to  contentment  and  p:\tience* 
U 


33kQ  Duties  of  the  [Serm.  XXlV; 

Hw  va^y  befevere  againfl:  other  men's  fins  ;  but  h« 
excufes  his  own.  He  may  pretend  a  high  love  to 
God,  and  an  ardent  defire  of  heaven  ;  but  flill  he 
indulges  his  earthly  paflions,  and  ungodly  lufts. 
j  .  Such  is  the  hypocrite.  The  fincere  Chriilian  is 
not  like  him.  He,  having  received  the  truth  in 
love,  grows  up  into  Chriil  in  all  things.  All  the 
graces  of  the  gofpel  unite  in  forming  his  temper. 
They  all  operate  in  harmony.  His  religion  is  one 
jcontinued,  uniform,  confident  work. 
,  I  proceed  now  to  the  other  branch  of  our  fub- 
je£l,  which  is  to  fhew  how  the  Chriftian  attains  to 
ti)is  maturity.  It  is  by  union  with  Jefus  Chrift, 
^*  from  whom  the  whole  body  cumpacled  and  ce- 
mented together  by  every  joint  of  fupply,  according 
to  its  power  in  the  proportion  of  every  part,  mak- 
eth  increafe  of  the  body  to  the  edifying  of  itfelf  in 
love." 

From  the  growth  of  the  human  body  the  Apof- 
tle  borrows  a  fimilitude  to  illuflrate  the  fpiritual 
growth  of  the  Chriftian  church. 

The  head  is  the  principal  part  of  the  body.— 
Here  is  the  feat  of  fpiiit  and  life.  Hence  nourifh- 
ment  and  animation  are  convej^ed  to,  and  diffuled 
through  the  whole  body,  by  means  of  the  commu- 
nication which  there  is  among  all  the  parts,  eacb 
part  aflifting  the  diflribuiion  accoiding  to  its  meaf- 
ure  and  office.  If  the  intercourfe  between  the  head 
and  anv  member  was  cut  off — if  any  channel  of 
fapply  failed  in  its  operation,  a  languor  and  de-- 
cay  would  immediately  en(ue. 

In  order  to  the  growth  of  the  body,  there  muft 
be,  not  only  a  union  with  the  head,  but  a  com- 
munication through  all  the  parts.  The  feveral 
members  and  vefTels  muft  reciprocate  with  one  an- 
other. 

So  it  is  in  the  fpiritual  body.  ChriHians  muft- 
be  united  by  faith  unto  Chiift  the  head,  who  fill- 
eth  all  in  all.     They  muft  keep  up  an  intercourfe 


Serm.  XXIV.]     Chripan  Religion.  ^H 

with  him  by  prayer  and  an  attendance  on  his  or- 
dinances. It  is  as  abftird  to  expeft  growth  irl 
knowledge  and  holinefs,  without  the  means  infti- 
tuted  for  the  edif\  ing  of  the  body  of  Chrift,  as  it 
would  be  to  expeft  the  growth  of  a  natural  body- 
without  fupplies  of  food.  While  we  attend  on 
thefe  external  means,  we  muft  look  to  Ch-ift  for 
the  fupply  of  the  Spirit  ;  for  it  is  the  Spirit  thafc 
quickeneth.  It  is  his  kindly  influence,  which  ren- 
ders divine  ordinances  effeclual  to  our  riourifhmeilt 
and  increafe. 

As  there  mull  be  a  commuhion  with  the  head, 
fo  there  muft  be  an  intercourfe  between  the  feveral 
parts,  in  order  to  the  growth  of  the  body.  The 
members  of  Chrift,  who  are  by  faith  united  to  him, 
muft  alfo,  by  mutual  love  bs  united  to  one  anoth- 
er, that  fpiritual  nourifhment  may  be  properly 
diftributed.  The  whole  body  compacled  by  every 
joint  of  fupply,  muft  experience  an  effedual  work- 
ing in  the  nieafure  of  every  part. 

Chriftians  are  to  feek,  not  merely  their  own,  but 
the  common  edification.  They  are  to  comfort  and 
encourage,  to  exhort  and  afliil  one  another.  They 
areto  agree  together  in  prayer  and  praife,  in  hear^ 
ing  the  word,  and  attending  on  ordinances.  They 
are,  by  mutual  example  and  friendly  dilcourfe,  to 
animate  and  ftrengthen  one  another.  They  fhould 
have  the  fame  care  and  attention  one  for  another, 
as  the  members  of  a  natural  body.  If  one  mem- 
ber fuffer,  all  fhould  feel  for  it.  If  one  be  honor- 
ed, all  Ihould  rejoice  with  it.  Thus  the  body  will 
make  increafe  to  the  edifying  of  itfelf  in  love. 

It  is  remarkable,  and  it  cannot  be  too  ofren  no- 
ticed, that  whenever  the  Apoftle  fpeaks  of  Chif- 
lian  growth  and  edification,  he  points  on,  love, 
peace,  unity,  as  the  main  thing  in  which  this  edifica- 
tion muft^ppear.  "  Speaking  theiruth  m  Lve.  gro'.v 
i\p  into  Chrift." — '•  The  body  is  edified  tn  lovd." — 
*'  Study  the  things  which  make  for  peace,   and  the 

U2 


3iJi  Duties  of  the        [Serm.  XXJV.. 

things  whcreivith  yc  may  edify  one  another  "-r-'fLet 
the  body  be  joined  iogeihcr  and  compatled,  that  it 
may  make  increafe."— *-^'  Let  your  love  abound  more 
^nd  more," — ''  Abound  in  /ow^ne.  toward  anoth-. 
er,  and  toward  all  rneri."  ■ 

This  is  the  Apoftle's  favorite  theme, 

1.  We  fee  then,  that  there  can  be  no  Chriftian 
growth,  where  Chridian  love  is  wanting. 

Love  is  a  principal  grace — the  end  of  the  com* 
mandment — the  bond  of  perfeQnefs — the  diftin- 
guilhing  mark  of  Chrift's  difciples — and  a  mean  of 
improvement  in  all  other  graces.  It  is  this  which 
unites  the  fcveral  parts  of  the  fpi ritual  body,  and 
maintains  the  communication  between  them,  fo 
that  nourifhment  is  miniftered  to  them  all. 

2.  We  are  here  reminded,  that  Chriftians  are 
bound  to  feek  the  peace,  in  order  to  the  edification 
of  the  particular  church,  of  which  they  are  mem-, 
bers.  Thefc  ihe  Apoftle  joins  together.  The  lat- 
ter cannot  take  place  without  the  former.  We 
mufl  guard  againll  every  thing  which  tends  to 
fchifm  and  difunion  in  the  body  i  and  prevent,  as 
far  as  poffible,  thofe  evils  which  would  break  the 
cohefion,  or  weaken  the  attraftion,  whereby  its 
parts  are  held  together.  "  Where  Quvy  and  ftrife 
arc,  there  is  confufion  and  every  evil  work." 

3.  We  learn  from  our  fubjett,  that  no  pretences 
of  pcrfonal  edification  will  juflify  our  withdraw- 
in  2  from   the  communion   of   a  church,  in  fuch  a 

0  .  ... 

manner  as  would  hinder  the  edification  of  our 
brethren.  We  are  to  be  joined  and  compacted  to- 
gether, and  thus  to  make  increafe.  Wc  arc  to  look 
at  the  things  of  others,  as  well  as  at  our  own.  We 
arc,  indeed,  to  edify  ourfelves;  but  our  edification 
mufl  be  in  love,  as  well  as  in  other  graces.  And 
this  love  will  excite  us  to  ftudy  the  things  which 
make  for  the  common  edification.  You  think,  per- 
haps, the  word  is  difpenfed  more  to  your  edifica- 
tion, or  more  to  your  talle,   in  fame  other  plac-^. 


Serm.  XXIV,]        Chriflian  Religicn.  3:4^ 

than  in  the  church  with  which  you  ate  immediate- 
iy  conneflcd.  It  may  be  fo  :  This  is  no  improb- 
able fuppofition.  Preachers  have  different  gifs, 
and  hearers  have  different  humors.  One  may  rehfh 
this,  and  another  that  manner  of  preaching,  though 
jhe  fame  golpel  is  difpenfed.  Still  you  are  not  to 
withdraw  from  the  alfcmbly  of  vour  brethren,  tf 
your  with<3rawmcnt  would  diilurb  the  peace,  and 
obflru6l  the  edification  of  the  church.  You  are  to 
leek,  not  merely  your  own  profit,  but  the  profit  of 
many,  that  they  may  be  faved.  Your  fpiritual 
growth  depends  on  your  union  with  Chrift,  the 
head;  and  your  communion  with  Chriftians,  the 
members  of  the  great  body.  Chrift  can  make  his 
gofpel  fuccefsful,  though  it  be  delivered  by  one, 
whofe  fpeeeh  is  called  contemptible.  You  are 
then  moll  likely  to  receive  a  bleffmg  from  your 
Lordj  when  you  a6l  in  that  fpirit  of  love  and  con- 
defcenfion  which  he  requires. 

Paul,  ApoUos  and  Cephas,  all  preached  the  fame 
gofpel  ;  but  each  had  his  ow^x  peculiar  manner  of 
preaching.  Paul  was  a  {Irong  reafoner  ;  Apollos 
was  an  eloquent  orator  ;  Peter  v/as  a  warm  and 
affcdionate  fpeaker.  They  all  had  their  admirers 
in  Corinth.  One  faid,  I  ?.m  of  Paul  ;  another,  I 
am  of  Apollos  ;  and  another,  I  am  of  Peter.  Paul 
reproved  this  party  attachment,  as  an  indication, 
that  they  were  carnal  ;  that  they  were,  as  children, 
governed  more  by  natural  humor,  than  by  fpirit- 
ual underftanding.  "  While  one  faiih,  I  am  of 
Paul  ;  and  another,  I  am  of  Apollos,  are  ye  not; 
carnal  ?  Who  is  Paul,  or  Apollos,  but  miniflcrs  by 
whom  ye  believed,  even  as  the  Lord  gave  to  every 
man  ?  Paul  planted,  and  Apollos  watered  ;  but; 
God  gave  the  increafe." 

As    Chriilians    have  been  called    of  God   to  the 
fcliowlhip  of  his  Son,    they  fliould   all   fpeak  the" 
fame  thing  ;  they  fhould  be  joined  together  in  the 
U  ^ 


314  I>niies  of  the,  ^c.     [Serm.  XXIV. 

fame  mind,  and  in  the  fame  judgment ;  and  there 
Ihould  be  no  divilions  among  them. 

Since  Chrifl;  has  appointed  the  gofpel  miniftry 
for  the  edification  of  his  body,  let  us  meekly,  hum- 
bly and  prayerfully  attend  upon  it,  as  his  inftitu- 
tion,  keeping  in  view  its  important  end,  endt-avor- 
ing  to  grow  thereby,  and  deGring  to  come  in  the 
unity  of  faith  and  knowledge,  unto  the  ftature  of 
perfe6t  men. 

Finally,  beloved  brethren,  build  yourfelves  up 
on  )  our  moll  holy  faith,  pray  in  the  Holy  GhoflL, 
keep  yourfelves  in  the  love  of  God,  and  wait  for 
the  mercy  of  our  Lord  Tefus  Chrift,  untQ  eternal 
life. 


r^'5n"^-''^v.    .-r'^ 


.3  J 


SERMON       XXV. 


IPHESIANS  !v.    17,  18,  ig. 


This  I  fay  therefore  and  teflify  in  the  Lord,  that  ye 
henceforth  walk  not  as  other  Gentiles  walk,  in  the 
vanity  of  their  mind,  having  the  underflanding  dark" 
ened,  being  alienated  from  the  life  of  God  through 
the  ignorance  that  is  in  them,  hecaufe  of  the  bhndnefs 
of  their  heart,  who,  being  pafl.  feeling,  have  given 
themfelves  over  to  lafcivioufnefs ,  to  work  all  unclean^ 
r^efs  with  gretdinefs. 


1  HESE  Eplicfians,  you  will  remem- 
ber, had  lately  been  called  out  of  a  (late  of  Hea- 
rhenifm  to  the  knowledge  and  profedion  of  the  re- 
ligion of  Jefus.  In  the  vcrfcs  immediately  pre- 
ceding the  text,  the  apoftle  obferves  to  them,  that 
God  had  brought  them  within  his  church,  and  had 
admitted  them  to  the  privilege  of  the  gofpcl  minif- 
trv,  which  was  given  by  Jcfus  Chrift,  at  the  time 
oi  his  afcenfion,  for  the  edifying  of  his  church,  till 
all  fhould  come  to  full  m  iturity  in  religion,  that 
they  might  no  more  be  children,  tofifed  about  by 
the  artifice  of  deceivers  ;  but  might  be  men  grown 
up  in  all  things  to  the  refemblance  of  Chrill  ;  and, 
being  united  to  him  by  faith,  and  joined  one  to 
another  by  love,  might  derive  fpiritual  influence 
from  him,  and  charitable  affiftance  from  thcirbreth-. 
U4 


3i6  Duties  of  the  [Serm.  XXV. 

ren,  and  fo  make  conti^ua^  increafe  in  every  virtue 
and  good  work. 

Now  fince  they  had  experienced  fo  great  a  change 
in  their  condition,  and  were  placed  under  fuch  fu- 
perior  advantages,  the  apoftlp  e^meftly  exhorts 
them,  that,  in  'all  their  converfatton,  they  would 
diftmguifh  therftfelves  from  other  Gentiles,  and 
•would  walk  worthy  of  their  high  charader  and 
cailmg. 

The  manner  in  which  other  Gentiles  flill  walk- 
ed, and  in  which  they  themfelves  had  once  walked, 
he  defciibes  in  the  words  which  have  been  read. — 
They  lived  in  the  vanity  of  their  mind — were  dark* 
ened  in  their  underftantiing — alienated  from  the 
life  of  God  through  their  ignorance  and  hardnefs 
of  heart — and,  bt-ing  paft  feeling,  had  given  them- 
felves over  to  v/ork  all  uncleannefs  with  grcedi- 
nefs. 

While  we  contemplate  the  manner  in  which  thefe 
Gentiles  walked,  wefhill  fee  how  converts  ought  to 
walk;  for  the  apoftle  here  holds  up  to  view- the 
converfation  of  the  former,  for  a  warning  to  the 
latter.  "  I  teftify  in  the  Lord,  that  henceforth  ye 
walk  not  as  other  Gentiles  walk." 

1.  Thefe  Gentiles  walked  in  the  vanity  of  their, 
mind.  The  apoftle  Peter,  defcribing  the  corrup- 
tions of  the  Heathens,  fays,  "  They  walked  in  a- 
bominabie  idolatries," 

The  falfe  deities  which  the  Gentiles  worfiiipped, 
ZYC  oiicn  called  vanities.  The  apollies  preached, 
*'  that  they  (hould  turn  from  thefe  vanities  to  the 
living  God,  who  rtiade  heaven  and  earth."  On  ac-. 
count  of  th<:ir  worffiipping  thefe  vanities,  the  apof- 
tle fays,  '*  They  became  vain  in  thtir  imaginations, 
and  their  fooUJh  heart  was  darkened  ;  profeffing 
thenjfchcs  to  be  wife,  they  became /oo/s, and  chang- 
ed the  glory  of  the  incorruptible  God  into  an  im- 
age made  like  unto  corruptible  man,  and  to  birds, 
2nd  fourfootcd  bcafls  and  creeping  things;  where- 


Serm.  XXV.J        ChriJIian  Religion*  31* 

fore  God  gave  them  up  to  uncleannefs  through  tha 
i^fts  of  their  own  hearts — and  to  vileaffeciions  and 
a  reprobate  naind,  to  do  things  which  were  no5 
feernly." 

The  prevalence  of  idolatry  in  the  world  is  a  me- 
lancholy proof  of  the  depravity  of  human  nature. 
—The  apolUe  fays,  "  The  mvifible  things  of  God, 
from  the  creation  of  the  world,  are  clearly  feen, 
being  underftood  by  the  things  which  are  made,  e« 
ven  his  eternal  power  and  godhead." — "That  which; 
may  be  known  of  God  ^.-as  manifeft  even  to  thct 
Heathens,  for  God  had  (hevved  it  to  them,  fo  thai 
they  were  without  excufe/'  The  reafon  why  they- 
changeji  the  truih  of  God  into  9.  lie,  was  not  be^ 
caufe  God  had  left  himfelf  without  witnefs ;  hut 
becaufe  they  did  not  like  to  retain  him  in  thsip 
knowledge.  Difpleafed  with  the  idea  of  one  God 
in  whom  all  pcrfe£lions  met,  ^nd  on  whom  all 
things  depended,  they  invented  gods  many,  a,nd 
lords  many,  and  worfhipped  and  ferved  the  crea- 
ture more  than  the  Creator,  afcribing  to  each  deity 
properties  fuited  to  their  own  vain  imaginations.-— 
The  Pfalmift  refolves  the  alheifm  of  the  world  intQ 
th^  fame  caufe.  "  The  fool  hath  faid  in  his  heart, 
there  is  no  God.  They  are  corrupt ;  they  have 
dons  abominable  works  ;  there  is  none  that  doth 
good." 

Athcifm  and  idolatry  proceed  not  from  the  want 
of  iufficient  evidence,  that  there  is  one  eternal,  all 
perfed  Being;  bat  from  that  (porruption  of  heart 
which  blinds  the  undcrlianding  and  perverts  iho 
judgment. 

Wc,  who  have  enjoyed  the  light  of  revelation, 
eafily  fee  the  abfurdity  of  worflnpping  the  fun  aaid 
moon,  the  gliofts  of  departed  heroes,  or  images 
formed  by  art  and  man's  device.  Inhere  is,  iicw- 
ever,  a  fpecies  of  idolatry,  Ici'i  grofs  indeed  in  ap- 
pearance, but  equally  fatal  in  its  confcqucnces, 
which  Piill  prevails    even    among    the   enlighicncd 


Si8  Duties  of  the  [SeRm.  XXV, 

part  of  mankind.  The  love  of  this  world,  and  the 
ferving  of  divers  lulls  and  pleafures  the  gofpel  con- 
demns as  idolatry,  warning  us,  that  for  thefe  things 
fake  Cometh  the  wrath  of  God  on  the  children  of 
difobedience. 

We  then,  who  enjoy  the  light,  are  not  only  to 
acknowledge  one  all  perfeft  Deity,  in  oppofition  to 
Heathen  idolatry  ;  but  to  love  him  with  all  our 
heart,  to  ferve  him  with  a  willing  mind,  to  feek  his 
favor  with  fuprcme  defire,  and  to  refign  ourfelves 
to  his  will  without  referve,  in  oppofition  to  fpirit- 
ual  idolatry.  If  we  transfer  to  earthly  objects  the 
regards,  which  are  due  only  to  him,we  are  as  really 
guilty  of  idolatry,  as  they  who  worfhip  an  image. 

2.  The  Heathens  were  darkened   in  their  undcr<^ 
Jlanding. 

The  underflanding  i-s  that  faculty,  by  which  we 
view  and  compare  things,  difcern  truth  from  error, 
and  diftinguifh  between  moral  good  and  evil.  It 
is  to  the  mind,  what  the  eye  is  to  the  body.  The 
eye  is  that  organ,  which,  receiving  the  light  of  the 
fun,  beholds,  through  this  medium,  furrounding 
objefis,  and  diflinguifties  one  from  another.  The 
underRanding  is  that  faculty,  which  receives  the 
knowledge  of  moral  things,  and  difcerns  their  rela- 
tions and  differences. 

In  thcfe  Heathens  the  underflanding  was  dark- 
ened— not  in  rcfpeft  of  natural  things  ;  for, in  ufe- 
lul  arts  and  liberal  fciences,  many  of  them  greatly 
excelled — but  in  refpctl  of  moral  truth  and  obli- 
gation. Here  profeifing  ihemfelves  to  be  wife^they- 
became  fools.    "  ■  • ' 

Their  darknefs  Avas  owing,  not  folely  to  the  want 
«.f  revelafion,  but  alfo  to  the  want  of  an  honeft  and" 
good  heart.  The  apoftle  fays,  •'  They  knew  not 
what  might  have  been  known  of  God."—"  They 
underftood  not  what  God  had  fhewed  them." 

There  are  thofe  under  the  gofpel,  who,  through 
carelelfnefs  and  inattention,    live   criminally  igno- 


Sbrm.  XXV.J  Ghrijllan  Rd'gion.  31^ 

rant  of  the  plain  and  important  do61nnes  of  reli- 
gion. The  apoftle  fays  to  the  Corinthians,  "Some 
'  have  not  the  knowledge  of  God  :  I  fpeak  this  to 
your  fliame."  He  reproves  the  Hebrews,  bcxaufe 
*'  they  were  dull  of  hearing  ;  and  when,  for  the 
time,  they  ought  to  have  been  teachers  of  others, 
they  ftill  had  need,  that  one  fhould  teach  them  a-» 
gain,  what  were  the  fiift  principles  of  the  oracles 
of  God." 

If  the  ignorant  of  the  Pleathens  was,  in  any  de- 
gree, to  be  imputed  to  their  own  corrupt  hearts. 
How  great  is  the  corruption,  and  how  aggravated 
the  guilt  of  thofe,  who,  under  the  gofpe!,  remain 
ignorant  of  the  things  which  eflentially  relate  to 
their  duty  and  falvation  ? 

Farther  :  The  underflanding  is  darkened  in  fome, 
who  have  a  fuperior  knowledge  of  religion.  There 
are  thofe,  **  who  feeing,  do  not  perceive;  and  hear- 
ing, do  not  underftand  ;  whofe  heart  is  waxed 
grofs,  and  who  have  clofed  their  tyts,  left  they 
ihould  fee  with  their  eyes,  and  underftand  vith 
their  heart,  and  fhould  turn  and  be  healed." 

Some,  who  under  the  advantages  of  a  good  edu- 
cation, acquire  a  competent  knowledge  of  religious 
truths,  are  ftill  blind  and  infenfible  to  the  excel- 
lence and  importance  of  thofe  truths,  and  are  no 
more  governed  by  them,  than  if  they  had  never 
learned  them.  To  fuch  may  be  applied  what  the 
apoftle  fays  to  the  Corinthians  :  "The  natural," or 
fenfual,  "  man  receiveth  not  the  things  of  (he  Spir- 
it of  God,  for  they  are  fooliftinefs  to  him,  neither 
can  he  know  them,  becaufe  they  are  fpiritually  dif- 
rerned."  Men  of  fenfual  and  vicious  minds,  after 
sU  their  knowledge,  may  be  faid  to  be  in  darknefs, 
becaufe  they  know  nothing  yet  as  they  ought  to 
know.  Their  knowledge  defcerids  not  into  their 
hearts  to  influence  their  tempers  and  direft  their 
iftions,  but  it  lies  ufelefs  in  their  heads-. 


g20  Duties  of  tU  [Serm.  XXV* 

When  fuch  as  thefe  are  recovered  from  a  flateof 
fin,  though  they  fhould  acquire  no  new  knowledge 
oF  the  dodrines  and  precepts  of  the  gofpel,  yet  they 
Biay  be  faid  to  be  enlightened,  beeaufe  they  hive 
new  apprehenfions  of  divine  things,  fee  them  in  a 
more  convincing  light,  attend  to  them  with  greater 
earncftnefs,  and  feel  from  them  a  more  powerful 
influence.  Rtligion  con  fids  not  merely  in  a  know- 
ledge of,  and  affent  to  divine  truths  ;  but  in  fuch 
a  conformity  of  heart  to  their  nature  and  defign, 
and  in  fuch  a  view  of  their  reality  and  importance, 
as  will  bring  the  whole  man  under  their  govern* 
ment. 

3.  Thefe  Ephefians,  were  alienated  in  their  Hea- 
then ftate,yro7?z  the  life  of  God,  through  the  ignorance 
that  was  in  them,  beeaufe  oj  the  t.lindnejs,  or  hardnefs, 
oj  their  heart. 

By  the  life  of  God  is  intended  a  holy  and  fpiy'itual 
life.  This  is  called  the  life  of  God,  beeaufe  it  con-, 
iifts  in  a  conformity  to  his  charafter,  and  leads  to 
the  enjoyment  of  his  favor.  The  Chriftian,  renew- 
ed after  the  image  of  God,  lives  no  longer  to  (he 
lulls  of  men,  but  to  the  will  of  God.  He  fafhions 
not  himlelf  according  to  his  former  lufts  in  his  ig- 
norance, but  as  God,  who  has  called  him  is  holy, 
fo  is  he  holy  in  all  manner  of  convcrfation. 

Thefe  Ephefrans  were  once  aliena-ted  from  fuch 
a  lifejand  their  unconverted  neighbors  were  fo  ftill. 
They  walked  according  to  the  courfc  of  the  world; 
not  according  to  the  will  of  God.  They  fulfilled 
the  dehrcs  of  ihc  flefh  ;  not  the  diflates  of  the 
Spi^i^  ;  (1  •' 

This  part  of  the  charafler  of  .the  Heathen  world 
is  applicable  to  every  habitual  fmner.  Our  apollle 
fays  to  the  Romans,  "  The  carnal  mind  is  enmity 
rigainll  God  ;  for  it  is  not  fuhje^f  to  tjie  law  of 
God.  nor,  indeed,  can  be." — "  Ihcy,  who  arc  in 
thr  flefbj"  under  tiie  government  of  llcflily  lulls, 
:;r.d  vicious  haluC-,  ''cannot  plcafc  God,"     To  the 


Sekm.  XXV.]  Chrijlian  Religion,  ^2% 

Cglofiians  be  fays,  '*  You,  who  were  fometlme  a- 
lienated,  and  enemies  in  your  minds  by  wicked 
works,  he  hath  now  reconciled."  St.  James  fays, 
"  The  friendfhip  of  the  world  is  enmity  with  God. 
Whofoever  therefore  will  be  a  friend  of  the  world, 
is  the  enemy  of  God." 

True  religion  confifts  in  the  conformity;  wick^ 
ednefs  in  the  contrariety  of  the  foul  to  the  charac- 
ter and  will  of  God.  Every  habitual  fmner  is  a- 
lienated  from,  and  an  enemy  to  God:  He  poffeflfea 
thofe  tempers,  and  does  thofe  works,  which  are  op- 
pofite  to  the  divine  nature,  and  condemned  by  the 
divine  law.  In  this  alienation  from  God  greatly 
confifts  the  evil  of  fin  ;  and  from  this  alfo  princi- 
pally anfes  its  danger.  Hence  appears  the  im- 
portance of  an  immediate  repentance  ;  for  as  long 
as  the  linner  continues  in  the  love  and  practice  of 
iniquity,  he  is  an  enemy  to  God,  lies  under  his  dif- 
pleafure,  and  is  expofed  to  his  wrath,  ^y  the  ac- 
tual turning  of  the  heart  from  fin  to  God,  and  by 
the  fubfcquent  works  of  holinefs,  the  Chrifliarx 
muft  judge  of  the  fincerity  of  his  repentance,  and 
the  reality  of  his  pardon.  The  true  penitent  loves 
and  follows  that  life  of  God,  to  which  once  he 
was  difaffe6led,  and  from  which  he  was  alienated. 

This  alienation,  the  apoftle  fays,  was  "  through 
the  ignorance,  which  proceeded  from  the  blindnefs, 
or  hardnefs  of  the  heart." 

Particular  wrong  a61;ions  may,  in  many  cafes,  be 
cxcufed  on  the  ground  of  unavoidable  ignorance. 
But  that  ignorance  which  is  the  effe£l  of  hardnefs 
of  heart  cannot  be  admitted  as  an  excufe.  The  a- 
pollle  here  mentions  ignorance  as  an  aggravation  ; 
not  as  an  extenuation  of  the  guilt  of  thele Gentiles; 
for  this  ignorance  had  its  foundation  in  the  obfti- 
nacy  and  perverfenefs  of  the  mind.  Such  a  kind 
of  ignorance,  being  in  itfelf  criminal,  will  not  ex- 
cufe the  fins  which  follow  from  it.  , 


gsa  Duties  oj  the  [SfeRM.  XXV. 

Though  ignorance  mav  be  pleaded  in  excufe  or 
itxtenuaiion  of  fome  par  icular  adions,  yet  an  ha- 
bitual alienation  from  virtue,  and  a  cuftomary  de- 
votednefs  to  a  vicious  life  can  never  avail  itfelf  of 
this  plea.  An  honed  man  may  misjudge  concern- 
ing the  propriety  of  certain  inftances  of  condu6l  : 
But  the  difference  between  virtue  and  vice  in  gen- 
eral is  obvious  to  the  reafon,  and  palpable  to  the; 
confcience  of  every  man,  who  is  not  grofsly  blind- 
ed by  his  lulls,  and  hardened  by  the  deceitfulnefs 
of  fm.  The  apoftle  fays  concerning  the  Gentiles 
in  general,  '*  Thefe,  having  not  the  law,  are  a  lavA^ 
unto  themfelves  ;  which  fhtw  the  work  of  the  law 
written  in  their  hearts,  thtir  confcience  alfo  bearing 
witncfs,  and  their  thoughts,  the  mean  while,  accuf- 
ing,  or  elfe  ejicufing  one  another." 

Now  if  their  alienation  from  a  Virtuous  life  was 
without  exCufe,  What  exrufe  will  be  found  for 
thofe,  who,  under  the  gofpel,  xvalk  as  the  Gentiles 
walked  ?  If  they,  who  tinned  againll  the  law  of 
nature,  could  not  plead  ignorance  in  bar  of  pun- 
ifhmenl  ;  what  will  thofe  plead,  who  have  finned 
againfl  the  goipel  ?  If  the  ignorance  of  the  formef 
was  imputed  to  the  hardrtefs  of  their  hearts  ;  to 
what  more  favorable  caufe  can  be  imputed  the  ig* 
norance  of  fome,  and  the  difobedience  of  others, 
under  the  pared  light  of  revelation  ?  The  Hea- 
thens had  fome  apprehenfion  of  the  judgment  of 
God  againtl  many  of  the  ^\ns,  wPiich  they  praftifed; 
but  by  the  gofpei  the  wrath  of  God  is  clearly  re- 
vealed fiorn  heaven  againft  all  ungodlinefs  and  un- 
rightcoufncfs  of  men,  who  hold  the  truth  in  un-i 
lighteoulncfs.  Gcd  will  finally  judge  all  men  ac- 
cording to  the  woiks  which  they  have  done,  and 
ihc  light  which  they  have  enjoyed.  They  who 
have  hnned  v,-iti70ut  law.  fhall  peiifh  without  law  ; 
and  as  tnany  as  have  finned  in  the  law,  ihall  be 
judged  by  the  law  ;  and  fach  as  have  rcjefted  the" 
gofpel,  fha!l   hz  conicmned  by  the  gofpel.     They 


SfiR-M.  XXV.]         Chriftidn  Religion,  ^t^ 

who  have  known,  and  yet  have  not  obeyed  it,  will 
be  punifticd  with  everlafting  deftrudion  from  th» 
glory  of  God's  almighty  power. 

4.  It  is  added, 77if^  ivere  become  pajl  feeling.  This 
fame  temper  is  elfewhere  exprelTed  by  a  confcienct 
feared  with  a  hot  iron. 

There  is  in  ail  men  a  principle  of  confcience, 
which,  when  do£liinally  enlightened,  approves  vir- 
tue and  condemns  vice.  This  principle  will  oper- 
ate, in  a  greater  or  lels  degree,  until,  by  repeated 
oppofition,  it  is  filenced  and  fubdued.  In  the  firft 
ftages  of  wickednefs,  the  (inner,  refle£ling  on  his 
guilty  life,  feels  fhame  and  remorfe,  felfcondemna- 
lion  and  the  fear  of  punifhment.  A  dreadful  found 
is  in  his  ears  ; — deftruftion  from  the  Lord  is  a  ter- 
ror to  him.  There  is  no  peace  to  the  wicked;  he 
is  often  a  terror  to  himfelf.  Cain,  Herod  and 
Judas  felt  the  power  of  this  inward  principle* 

There  is,  however,  fuch  a  thing  as  a  finner's  be- 
ing pad  feeling.  By  a  courfe  of  iniquity  he  ac- 
quires flrong  habits  of  vice  :  As  vicious  babits^ 
gain  ftrength — fear,  fhame  and  remorfe  abate.  Re- 
peated violations  of  confcience  blunt  its  fenfibility 
and  break  its  power.  The  finner,  bent  on  a  wick- 
ed courfe,    eagerly   embraces    licentious  opinions, 

which  flatter  him    in    the  purfuit. He  may,  at 

length,  fo  pervert  his  judgment,  as  to  confound  the 
difference  between  moral  good  and  evil,  and  ex- 
plode the  idea  of  a  future  punifhment.  He  fays, 
in  his  heart,  "  God  will  not  fee  it.  Mow  doth  he 
know  ?  Can  he  judge  through  the  dark  cloud." — 
When  corrupt  principles  combine  with  vicious 
habits,  they  extinguifh  the  fenfe  of  confcience.— 
We  read  of  fome,  who  declare  their  fm  as  Sodom  ; 
who  are  not  afhamed  when  they  commit  abomina- 
tion, and  whole  glory  is  in  their  fhame. 

In  oppofition  to  this  unfeeling  mind,  the  renew- 
ed Chrillian  has  a  tender,  fenfible  confcience. <- 

The  heart  of  (lone  is  removed,  and  a  heart  of  fled* 


§84  t)utiesofthe  [SfeRM.  XXV» 

is  put  wrthin  him.  He  is  (hocked  with  the  deform- 
ity of  vice — pleafed  with  the  beauty  of  holinefs— 
affe£led  with  the  remembrance  of  iniquity -^awed 
by  the  authority — alarmed  by  the  threatenings,  and 

enlivened  by   the  promifes  of  God ftudious  to 

knoxv  what  is  right — cautious  not  to  offend — watch- 
ful againft  temptations — afraid  even  of  friiali  tranf- 
greffionS' — and  careful,  in  cafes  of  doubt,  to  choofe 
the  innocent  fide* 

5.  The  Gentilesj  being  paft  feeling,  gave  ihertt^ 
felves  over  to  lafcivioufnefs,  to  work  all  uncUannefs  with 
greedinefs. 

There  are  in  men  ceftain  natural  principles,  fuch 
zi  fear,  fhame,  a  fenfe  of  honor  and  an  apprehen- 
lion  of  futurity,  which  operate  as  a  check  and  rC- 
ftraint  from  vice.  Thefe,  though  in  themfelves  too 
impotent  to  control  the  corrupt  propenfities  of  out 
fallen  nature,  yet  arc  of  ufe  to  fet  fome  bounds  to 
iniquity,  and  to  keep  the  world  in  order  ;  and, 
when  they  are  aided  and  direfted  by  a  fuperiof 
principle  of  holinefs,  they  are  great  helps  to  the  re« 
ligiou-s  life.  Let  thefe  principles  be  cxtinguifhed, 
or  perverted,  and  what  reftraint  will  the  hnncr  h6 
under  ?  He  will  commit  iniquity  with  greedinefs. 
Thus  Sr.  Peter  defcribes  the  charafter  of  the  Gen- 
tiles, "  They  walked  in  lafcivioufnefs,  lufts,  ex- 
rcfs  of  wine,  revellings  and  abominable  idolatries  ; 
and  thought  it  flrangc  that  Chrillians  ran  not  with 
them  to  the  fame  excefs  of  riot,  fpcaking  evil  of 
them."  St.  Paul  f:iys,  "They  were  filled  with  all 
•unrighteoufncfs,  uncleanncfs.covetoufnefsandwick- 
ednefs ;  and  though  they  knew  the  judgment  of 
God,  that  they  who  did  fuch  things  were  worthy 
of  death,  they  not  only  did  the  fame,  but  confent- 
cd  to,  and  had  pleafurc  in  thofe  who  did  them." 

Th?  gofpcl  fcts  before  us  far  more  powerful  ar- 
guments againft  a  wicked  life,  than  nature  could 
fuggell  to  the  llcailiens.  It  we  break  over  the  re- 
(Iraints  which  the  gofpcl   lays  upon  us,    and  mock 


Serm.  XXV.]  Chrijiian  Religion,.  ^25 

the  terrors  which  it  holds  up  to  our  view,  we  not 
only  di!c<l*Ver  a  greater  vi:iofitv  ot  mind  than  t^ey, 
but  ihali  run  to  greater  lengths  in  the  pradice  of 
iniquity. 

As  wafer.when  it  has  broken  through  its  mounds, 
Tufhcs  on  wi;h  moie  iinpemcms  force,  than  the  nat- 
ural liream,  (o  the  c  rrcptions  uf  ihe  human  heart, 
when  they  have  borne  down  die  refhaiiits  of  reli- 
gion, prefb  forward  with  more  violent  rapidity,  and 
make  more  awful  dcvaltation  in  !he  foul,  thiin 
where  thefe  relliaints  had  never  been  known.  Sin 
takes  occafion  by  the  commandment  to  work  all 
manner  of  concupifcence. 

Where  the  golpel  has  no  falutary  effe6l,  it  is  a 
favour  of  death  unto  dca'^h.  The  apollle  fpeaks  of 
fuch  uncleannefs  among  the  Chiiflians  in  Corinth, 
as  had  not  been  known  am-mg  the  Heathens.  The 
gr.  ater  knowledge  in  religion  men  acquire,  while 
their  hearts  are  let  in  them  to  do  evil,  the  more  ca- 
pable are  they  of  wickednels.  When  thev  have 
once  trampled  on  the  motives  to  piety  and  virtue 
which  the  gofpel  offers,  their  repentance,  in  human 
view,  becomes  more  difficult  and  improbable,  be- 
caufe  no  new  motives  can  be  placed  before  them. 
If  they  turn  from  the  holy  commandment  delivered 
to  them,  the  latter  end  ii  worfe  wiih  them  than  the 


beginning. 


A  few  refleclions  here  offer  themfelves  to  you. 

1.  You  fee  how  extremely  dangerous  it  is,  to 
continue  in  fin  under  the  golpel.  While  you  do 
fo,  you  ad  in  oppohtion  to  ihe  mod  powerful  mo- 
tives, that  ever  have  been,  or  can  be  propofed  to 
the  human  mind;  and  therefore  a^e  filling  up  the 
mcafurc  of  your  fins  with  amazing  rapidity,  that 
v.'ratli  may  come  u[)on  you  fo  the  uttermofh 

Sm,  in  its  own  nature,  is  exceedingly  hcinoas. — 
It  acquires  a  peculiar  crimin.iliiy  in  thole,  who 
practife  it  in  oppofuion  10  the  light  which  the  gol- 
pel afford^;  the  tenors  which  it  denounces  and  the 
X 


326  Duties  o/ the  [[Serm.  XX\^. 

calls  which  it  fends.  The  indulgence  of  it  hardens 
the  heart  more  awfully,  and  leads  to  a  more  dread- 
ful ilTue,  than  under  circum fiances  of  inferior  light. 
If  he  who  defpifed  Mofes's  law,  died  without  mer- 
cy— of  how  much  forer  punilhment  fhall  they  be 
thought  worthy,  who  have  trodden  under  foot  the 
vSon  of  God  ? 

2.  You  fee,  that  you  have  need  to  guard  againft 
the  beginnings  of  fin. 

Vice  indulged  lavs  wafte  the  confcience,  blinds 
the  underftanding,  perverts  the  judgment,  hardens 
the  heart,  and  may  bring  the  fmner  to  fuch  a  ftate, 
that  he  will  be  without  feeling.  It  is  madnefs  to 
venture  on  a  vicious  courfe  at  all.  You  now  feel 
a  timidity  in  vice  ; — confcience  reproves  you  ;  fear 
checks  you  ;  fhame  reftrains  you  :  But  you  know 
not  how  foon  you  may  break  down  all  ihefe  bar- 
riers, and  commit  iniquity  wiih  greedinefs; — there- 
fore now  turn  your  feet  into  the  paths  of  virtue.-^ 
Make  hafte.  delay  not  any  longer,  left  you  become 
fo  entangled  in  your  evil  habits,  that  you  cannot 
ceafe  from  fin.  •'  His  own  iniquities  fhall  take  the 
wicked  himfelf ;  he  fhall  be  holden  in  the  cords  of 
his  fm  ;  he  (hail  die  without  inftrudion,  and  in  th-e 
greatnefs  of  his  folly  he  flmll  go  aftray." 

3.  My  Chriflian  friends,  confider,  what  you 
once  were,  that  you  may  be  humble  for  your  pail 
fens,  thankful  for  recovering  grace,  careful  to  walk 
in  ncwnefs  of  life,  and  prayerful  for  thofe  who  are 
flill  in  their  guilt.  The  apoflle  cautions  the  Ephe- 
fian  converts,  that  henceforth  they  walk  not  as  oth- 
er Gentiles.  He  reminds  them  that  in  time  paft, 
they  had  fo  walked.  He  would  have  them  know 
what  religion  is,  and  make  it  appear,  by  the  change 
in  th(  ir  lives,  that  they  had  experienced  its  tran-f- 
f(,«rrning  power.  Abfurd  is  it  to  pretend,  that  we 
r.re  the  lubjerls  ol  a  real  converfion,  if  Hill  we  live 
ciccoiding  lo  ihc  courfe  of  the  world,  and  walk  ac« 
roiding  to  our  former  lull*. 


Serm.  XXV.]  Chrijlian  Religion.  327 

4.  Chriflians  mufl  be  watchful,  left  they  be  led 
away  by  the  influence  of  corrupt  examples.  "Walk 
not,"  fays  the  apoftle,  '•  as  other  Gentiles  walk." — 
Keep  yourfelves  from  the  vices  of  an  untoward 
generation,  *'Be  bla.melefs  and  harmlefs,  the  fons 
of  God  without  rebuke  in  the  mid  ft  of  a  crooked 
and  perverfe  na'ion." — "Sleep  not  as  do  other5,but 
watch  and  be  fober." 

5.  Religion  lies  rnuch  in  the  temper  of  the  mind. 

It  is  the  oppoGte  to  that  chara6ler  of  the  Heath- 
ens, which  the  text  ciefcribes.  It  implies  jult  ap- 
prehenfions  of,  and  pious  afFe6lions  to  God;  ari 
influential  knowledge  of  divine  truth  ;  a  zeal  for  a 
godly  life  ;  a  tendernefs  of  confcience ;  a  hatred  of 
fin  ;  and  a  refolution  for  every  duty.  To  judge 
then,  whether  we  are  really  religious,  we  muft  look 
into  our  hearts,  examine  our  tempers,  and  obferve 
the  tendency  of  our  thoughts,  and  the  motion  of 
our  affeftions. 

Finally  :  Since  God  has  placed  us  under  the  dif- 
|)enfatiort  of  the  gofpel,  which  teaches  us  the  life  of 
godlinefs,  and  urges  it  by  the  moft    powerful   mo- 
tives, let  us  not  walk,    as  others  walk,    who    being 
blinded  in  their  underftanding,   alienated  from  the 
life  of   God.  hardened  in  their  heart,  and  ftupified 
in  their  confcience,    have   given  themfelves  over  to 
work  iniquity  with   greedinefs ;    but    having    been 
taught,  as  the  truth  is  in  Jefus,    let   us   put  oflP  the 
old  man,  which  is  corrupt  according  to   the  deceit- 
ful lufts,    and    put    on  the  new  mm,    which  alter 
God  is  created  in    righteoufnefs  and  true  holinefs  ; 
and  let  us  walk  worthy  of  him,  who    has  called  us 
to  his  eternal  glory  by  Jefus  Chrift, 


X2 


3  E  R  M  O  N     XXVI. 


EPHESIANS  iv.  20—24:. 

But  ye  hiive  not  fo  learned  Chriji-  ;  if  fo  he  tRat  yt 
have  heard,  him,  and  have  been  iaughL  by  him,  as 
the  truth  ii  in.Jifus;  that  fe  put  off,  concirning 
the  former  converfation.  the  old  man,  wh'ch  is  co'r- 
rupt,  according  to  the  deceitful  Ivjls ;  and  be  renezn^ 
ed  in  the  Spirit  of  your  vtnd  ;  and.  that  ye  put  on 
the  new  man,  which  after  God  is  created  m  right- 
eoufiefs  and  true  hulinefs. 

1  HE  true  happlrrers  of  man  confifts 
in  the  favor  and  fnjoymcnt  of  God.  Of  this  hap- 
pinefs  fallen  man  is  incapable,  until  he  has  become 
the  fubjeft  of  a  moral  change.  What  this  change 
15,  the  Apoftle  clearly  inflrutirs  us  in  our  text.  To 
the  fcvcral  things  contained  in  the  paffagc  now 
read,  I  (hall  endeavor  to  L-ad  your  attention. 

I.  The  change  here  fpoken  of  is  radically  feated 
in  the  mind.  Yr  have  been  taught- that  ye  be  re- 
newed in  the  Spirit  of  your  mind. 

It  is  not  aifuming  the  name  and  badge  of  the 
Cliridian  ;  joining  ourfelves  to  this,  or  that  reli- 
jCrious  feci ;  or  even  reforming  the  outward  man- 
ners ;  bat  it  is  a  renewal  of  the  temper  and  difpo- 
fition  of  the  foul,  M'hich  qualifies  us  for,  and  en- 
titles us  to    tlic  happinefs  of   the   heavenly  world. 


Serm.  XXVI.]        Chrifiian  Rdigicn.  ^2^ 

This  is  elfewhere  in  fcripture  expreirerl  by  a  nczt 
crcaturr — newnejs  of  Sj)iril — a  new  hi  art — and  the 
renewing  of  the  mind. 

Thefe  terms  do  not  import  the  creation  of 
new  powers  and  faculties,  but  the  introdudlion  of 
new  tempers  and  qualitits.  The  apollafy  has  not 
extmguifhed,  but  perverted  the  natural  f?\cnities  ; 
and  renovation  does  not  introduce  a  new  fet  of 
facuhies,  but  it  gives  a  holy  direction  to  thofe 
which  already  exift. 

It  enhghtens  the  eyQS  of  the  underRanding,  and 
gives  new  apprchcnfions  of  divine  things.  The 
do6lrinai  knowledge,  and  fpccularive  fenlimcnts, 
may  ftill  be  the  fame  as  before  ;  for  the  Apofile 
fuppcfes,  that  a  man  may  have  all  knowledge,  and 
underfland  al)  myflcries,  and  yet  not  have  chari- 
ly ;  but  the  things  li^fore  known  arc  now  viewed 
in  a  new  manner  ;  they  are  fpiritually  dilccrned  ; 
they  appear  real,  excellent  and  important,  and  thus 
obtain,  a  commanding  influence  on  the  heart  and 
life. 

This  renova'ion  takes  away  the  ftony  heart,  and 
gives  a  heart  of  flclh  ;  a  tender  fenhble  heart — a 
heart' wljtch  feels  divine  truths,  is  afr<»id  of  hn,  is 
jealous  of  itfclf,  Hands  in  awe  of  God's  judgments, 
and  trembles  a-^  his  word. 

it  fubdues  the  earn  d  mind,  which  is  enmity  a- 
gainfl  God,  and  brings  in  its  place  the  fpiritual 
mind  which  is  (ubjecl  to  his  l«w.  It  caRs  duwn 
imrTgina^ions,  and  every  high  thing,  which  cx.dts 
itfell  againll  the  knowledge  of  God;  and  capti- 
vates every  thought  to  the  obedience  of  Chrid. 

It  purihes  the  aEPe6lions,  and  dircQs  them  to 
llieir  pre  per  objeds.  Love  and  defire  no  longer 
centre  in  tilings  below  ;  but  they  rife  to  filings  a- 
bove.  The  chara6ter  of  God  appears  amiable,  hi  ■ 
laws  juft,  his  grace  v/onderful,  and  heaven  lu. 
premely  defnable.  Sin  appears  hateful,  as  it  is 
contrary  to  the  nature  and  command  of  God,  and 

X   R 


330  Duties  of  the        ^erm.  XXVI. 

ruinous  to  the  foul.  The  world  and  all  its  inter- 
tills appear  contemptible,  in  compaiifon  with  the 
excellency  of  thofe  glories  which  the  gofpel  re- 
veals. .       . 

There  are  new  purpofes  and  refolutions.  Or  if 
there  had  been  feme  finrilar  refolutions  before,  they 
were  rot  formed  on  the  fame  rational  and  holy 
views ;  but  more  on  a  principle  of  fear  ;  and 
chiefly  on  worldly  motives  ;  and  therefore  were 
weak,  wavering  and  tranfient.  Thefe  new  refolu- 
tions arife  from  a  view  of  the  hateful  nature,  as 
well  as  fatal  tendency  of  lin,  and  the  real  excel- 
lence and  vaft  importance  bf  religion  ;  and  there- 
fore are  flrong  and  permanent.  This  is  the  lan- 
guage of  the  renewed  foul,  "  I  will  not  offend  any 
noore;  that  which  I  fee  not  teach  thou  me  ;  if  I  have 
done  iniquity^  1  will  do  no  more." — "  Teach  me 
the  way  of  thy  fta  utes,  and  I  will  keep  it  to  the  end. 
Giv;^  m  •  underltanding,  and  I  will  keep  thy  law  ; 
yea.  I  will  oblerve  it' with  my  whole  heart." 

li.  He  whi)  is  renewed  in  the  fpirit  (;f  his  mind, 
puts  cff.  concernmg  the  former  converfation.  the  old 
man   which  is  corrupt,  according  to  the  deceitjul  Ivjls. ' 

The  new  fpiiit  is  oppofite  to  fin,  and  (i rives  a- 
gainll  It.  As  the  moticms  of  hn  wo-k  in  the  cor- 
rupt heart  to  bring  forth  fruit  unto  d.  a?h,  fo  grace 
woks  in  the  renewed  heart  to  bring  forth  fruit  un- 
to holitiefs. 

The  new  creature  immediately  applies  itfelf  to 
fubdue  the  luRs  of  the  flcfh,  and  the  corrupt  hab- 
its and  difpofitions  of  the  mind.  The  Apoflle 
fays  to  the  Corinthians,  *'  In  that  ye  forrowed  af- 
ter a  godly  fort,  what  carefulnefs  it  wrought  in 
you  ?  Yea,  what  vehement  defire — what  fear — - 
what  indignation — what  revenge  ?" 

The  Coloffians,  having  put  otf  the  old  man,  are 
exhorted  "  to  mortify  their  members,  which  are 
on  the  earth,  fuch  as  uncleanncfs,  inordinate  af- 
fection, evil  concupifcence,  and  covetoufnefs  whick 


Serm.  XXVI.]      Chrijlian  Rdigicn.  ^oi- 

ls idolatry."  Thefe  corruptions  indeed,  are  notwhol- 
ly  extinguijhed  in  the  renewed  Chriftian  ;  but  the 
power  of  them  is  broken,  fo  that  they  no  more  have 
dominion  over  him.  He  carries  on  a  warfare  a- 
gainft  them.  He  keeps  his  heart  with  diligence, 
brings  his  body  into  fubjeflion,  and  abftams  from 
flefhiy  lulls  which  war  againfl  the  foul. 

A  fpecial  reafon  why  he  cxercifes  the  afFedions 
and  lufts  of  the  flefh.  is  becaufe  he  has  found  them. 
dtceiiful.  They  have  promifed  thofe  p!ca fares  in 
the  indulgence,  which  he  has  never  found  ;  and 
have  produced  thofe  painful  confcquenccs,  and  tor- 
menting refledions,  which  he  little  expelled.  He 
feels  the  force  of  the  Apoftle's  expoflulation, 
*'  What  fruit  had  ye  then  in  thofe  things,  whereof 
ye  are  now  afhamed  ?  for  the  erid  of  ihofe  things 
is  death." 

As  thefe  deceitful  lufts  corrupt  the  converfation, 
fo,  when  he  mortifies  thefe,  he  of  courfe  puts  off 
his  former  converfation,  which  is  here  called  the 
old  man  ;  and  elfewhere,  the  old  man  with  his  deeds 
—the  deeds  of  the  body,  and  the  members  which  are  on 
the  earth.  He,  in  deliberate  and  heartv  purpofe, 
renounces  all  fm.  He  watches  againft  it,  and  a- 
gainfl  the  temptations  which  have  often  bcfet  him, 
and  prevailed  over  him.  He  abftains  from  the  ap- 
pearance of  evil.  And  if  he  is  drawn  away  of  his 
lufts  and  enticed,  he  thinks  on  his  ways  with  god- 
ly forrow,  and  turns  his  feet  into  God's  tcftimo- 
nies  with  new  refolutions  to  keep  himfelf,  and  fer- 
vent {applications  for  grace  to  help  in  time  of  need. 

HI.  The  renewed  Chrillian  not  only  puts  olFthc 
gld  man,  h\xt  puts  07i  the  new  man. 

As  the  former  fignifies  a  corrupt  temper  and, 
converfation,  fo  the  latter  muft  intend  a  holy  and 
virtuous  difpofition  and  charader.  The  new  man 
is  renewed  in  righteovfne/s  and  true  holincfs.  Thq 
true  convert  not  only  ceafcs  to  do  evil,  but  Karns 
to  do  well. 


332  Duties  of  the  [^Serm.  XXVL 

Religion  is  not  merely  a  neg;\(ive  thing,  iconfift- 
ing  in  the  abfence  of  evil  difpofitions  and  works  ; 
it  rncludes  alfo  pofitivc  goodnefs,  a  dirctl  love  of 
God,  and  a  care  to  obey  his  commands.  The  A- 
p'--f*ie  makes  a  din:in6lion  between  a  righteous  ^indL  a 
go.d  man.  *'  Scarcely  for  a  righteous  man  will  one 
die,  yet  pc' adventure  for  a  r^cc/ man  Tome  would  ev- 
en dare  lodie."  By  the  former  he  intends  one  who 
leads  merely  a  harmlels  life — who  fimply  does  no 
injuries,  no  wrongs  :"  By  the  latter  he  means  one 
who  is  ufeiul  to  thofe  aiound  him — one  who,  gov- 
erned by  a  difmLereRed  ben;n'o1ence,  is  careful  to 
maintain  thofe  works  which  are  good  and  profita- 
ble o  men.  The  flodiful  fervant  was  condemned, 
no*^  beciufe  he  had  been  mischievous,  but  bccaufc 
he  had  been  unprofitable — not  beciufe  he  h<.d  de- 
flroyed  his  talent,  or  had  emplo'.  cd  it  in  an  unjull 
i\vd  fraudulent  manner,  but  becaufe  he  had  laid  it 
by  in  a  napkin,  and  returned  it  without  improve- 
m.nt.  Of  Onefimus,  af!;rr  his  converfion,  Paul 
fa\  s  to  Philcm.an,  "  He  in  time  paft  was  unprofit- 
able, but  now  profitable  lo  th^e  and  me."  In  the 
flory  of  the  Jew  who  fell  among  thieves,  and  was 
left  v/ounded  on  the  road,  we  fee  the  piieft  and 
Lc^•itc  piflTing  by  him  wi  h  an  unn^eling  negle6l  * 
and  the  kind  Samaritan  afliilingr  and  relieving  him 
in  his  helplcls  condition.  The  former  are  not 
charged  wi;h  robbing  or  wounding  him — but  only 
with  inatrenfion  and  indifference  to  his  cafe  ;  yet, 
they  afted  not  the  part  of  neighbors.  It  was  (he 
Samaritan  only  n-ho  was  neighbor  to  him  ;  for  he 
it  vvMs  he  who  (hewed  mercy  on  him.  In  the 
defcripiion  of  the  final  judgment  we  hear  the  judge 
condemning  the  Wicked,  not  for  politive  injuries, 
but  for  file  negleft  of  pofitive  duties.  He  docs  noS: 
fav,  yc  have  taken  away  mv  food  and  raiment, 
divcn  me  from  my  dwelling,  wounded,  or  im- 
priloncd  me  ;  but  he  fays,  "  I  was  hungry,  and 
)  c  gave  me  no  meat  ;   ihirRy,  and    ye  gave  mc  no 


$ERrj.  XXVL]       Chrijlian  RdigiGn.  333 

drink;  naked,  and  ye  clothed  mc  net;  fick  and 
in  prifon  and  ye  did  not  vilit  inc." 

If  ve  would  know,  whether  we  huve  been  tlie 
fubje6ls  of  this  great  change,  which  qualiCes  for 
heaven,  we  mull  examine,  not  only  what  our  dlf, 
poiition  is  with  refpedl;  to  cert^nin  grofs  iniquities, 
but  efpecially,  what  our  temper  is  toward  God  and 
righteoufnefs  :  We  muft  inquire,  whether  we  hab- 
irually  poiTefs  thofe  pofitive  virtues,  and  carciuily 
maintain  tho'^e  good  v/crks,  which  conHuuie  the 
new  man  ;  as  well  as  v/hether  we  have  rcnouiiccd 
tile  old  man  with  his  deeds. 

IV.  We  are  here  faither  t.=  ught,  that  the  pattern 
according  to  which  tlie  ncv/  man  is  formed,  is  the 
ima^'C  of  God.  He  is  created  after  God  in  righteov.f- 
nffs  and  true  holincfs.  He  is  reneived^  in  knozultdgs 
after  the  i7na,ge  of  him  that  created  him.  He  is  a 
^jdrtaker  of  the  divint  nature.  Beliolding  the  glory 
of  the  Lord,  he  is  changed  into  the  fame  image. 

As  the  happincfs  of  heaven  conlifls  in  the  en- 
joyment of  God  ;  the  capacity  for  this  happinefs 
muft  confift  in  a  renovation  after  the  ima^i^e  oi  God. 
We  mufl.  be  like  him,  that  we  may  fee  him  as  he 
is! 

This  liker.efs  to  God  mufl,  however,  be  under- 
flood  with  lome  limitalions. 

There  are  fome  periections  in  ihc  divine  nature, 
to  which  the  image  of  Grd  in  us  can  beir  no  re- 
fembUmcc  ;  fuch  as  immcnntv,  immutability  and 
independence.  Thefe  are  objc^^s  of  our  vencra- 
rion,  hope  and  reliance  :  not  of  our  imitation.  It 
is  only  his  moral  chara6ter,  \vhich  can  be  imprtiT- 
ed  en  our  fouls. 

There  are.  on  the  other  h-and,  foir.e  cdcnuai 
properties  of  the  new  man  to  which  thore  is  notii- 
!ng  analogous  in  the  Deity.  Reverence,  rl  ccijenco, 
truft  and  rcf;3;na;ion,  are  excci  Icnri-.s  in  ra'i  nal 
cientures  ;  but  cannot  be  aicribvd  to  \.hc  infinite 
and  independent  Creator,      laith.  repentance,   (elf- 


334  Duties  of  the        [Serm.  XXVI. 

diftiufl:,  and  hope  in  divine  mercy,  are  neceffary 
exercifes  in  us,  when  we  put  off  the  old  man,  and 
•put  on  the  new  man,  becauf'e  we  are  finful,  fallen 
creatures  ;  but  to  thefe  there  is  nothing  in  the  moll 
holy  God,  which  bears  any  refemblance.  Yea, 
there  are  many  duties  belonging  to  religion  in  this 
imperfect  and  probationary  Hate,  for  which  there 
will  be  no  occauon,  and  no  room,  in  the  world  of 
glory  ;  fuch  as  mortificalioD,  felfdenial,  watchful- 
nefs  and  prayer. 

And  farther  :  In  thofe  moral  perfeftions,  in 
which  the  new  man  is  made  like  to  God,  there  is 
only  a  faint  refemblance;  not  an  equality.  Holi- 
nefs  and  goodnefs  are  in  tkeir  nature  the  fame  both 
in  God  and  in  men,  but  infinitely  different  in  de- 
gree. Yea,  the  image  of  God,  under  its  higheft 
improvements  in  Chriftians,  while  they  are  in  this 
world,  falls  far  fhort  of  that  beauty  and  glory,  to 
which  it  will  be  raifed  in  heaven.  It  doth  not  yet 
appear  what  we  Ihall  be.  And  after  all  the  im- 
provements that  can  be  made  by  faints,  and  even 
by  angels  in  glory,  it  will  flill  remain  a  truth,  that 
*J  none  is  holy  as  the  Lord  ;  the  heavens  are  not 
clean  in  his  fight." 

With  thefe  limitations  the  new  man  may  be  faid 
to  bear  the  image  and  likencfs  of  God. 

lie  is  renewed  in  knowledge  after  the  divine  im- 
age. "  God  is  light,  and  in  him  is  no  dark- 
ncis.'''  All  his  woiks  are  done  in  wifdom.  Man 
was  made  to  act  as  a  rational  being  ;  not  under  the 
blind  impuHc  of  pafiion.  but  by  the  calm  diflates 
of  the  undcrilandmg.  This  leading  faculty  of  the 
foul  is  darkened  by  the  apoflafy.  Sinners  are  re- 
prefentcd  as  having  their  underdanding  darkened, 
and  as  walkinj^  in  darknefs.  Inthencw  man  reafon 
is  reflnred  to  its  doniinicm  ;  the  e)'cs  of  his  under- 
flanding  arc  opened  to  receive  (he  light  which 
ihines,  and  to  difccra  the  tiuth  which  is  revealed  ; 
;a,id  he  a6ls  according  to    the   dictates  of   this    en* 


Serm.  XXVI.]         CJiriflian  ReUgtcn.  535 

lightened  underftanding.  Hence  be  is  faid,  to 
walk  in  the  light,  as  God  is  in  the  light. 

The  new  man  is  created  atter  the  image  of  Gcd 
in  righteoufnefs.  God  is  righteous  in  all  his  ways  ; 
and  in  this  the  children  of  God  are  manifeft,  every 
one  that  doth  righteoufnefs  is  born  of  him. 

The  new  man  refembles  God  in  mercy  and  good^ 
nefs.  Thefe  are  called  the  glory  of  the  divine  char- 
after.  We  are  required  to  be  follov/ers  of  God  as 
dear  children,  and  to  walk  in  love,  and  to  be  merciful 
as  he  is  merciful.  As  a  reafon  why  we  fhould  love 
one  another,  the  Apoftle  fays,  "  Love  is  of  God  ; 
and  every  one  that  loveth,  is  born  of  God,  and 
knbweth  God.  He  that  loveth  not,  knoweth  not  God, 
for  God  is  love  ;  and  he  that  dwelleth  in  love, 
dwelleth  in  God,  and  God  in  hirn.'* 

The  new  man  is  created  after  God  in  hclinefs. — 
God  is  of  purer  eyes  than  to  behold  evil.  He  can- 
not look  on  iniquity,  nor  fo  much  as  be  tempted 
of  evil.  The  new  man,  in  this  reipe6i  bears  the 
image  of  God.  He  has  a  prevailing  hatred  of  fin, 
and  love  of  moral  re£litude.  He  cannot  bear  that 
which  is  evil.  When  he  is  tempted  to  any  known 
fin,  the  holy  principle  within  him,  if  it  be  in  its 
proper  exercite,  will  exclaim,  "  How  can  I  do  this 
great  wickednefs,  and  fin  againlt  God  i" — "  How 
ihall  one  who  is  dead  to  fin,  live  any  longer  there- 
in ?"  Hence  he  is  faid  to  be  a  partaker  of  God's 
holinefs — to  be  holy  as  God  is  fioly. 

"  The  Lord  is  a  God  of  truth,"  and  "  it  is  im- 
pofhble  for  him  to  lie."  In  conformity  to  this 
charafter,  his  people  are  called  "  children  who 
will  not  lie."  The  Apoftle  fays  to  the  Ephefian 
convertSj,  ''  Ye  have  been  taught,  that  ye  put  on 
the  new  man,  whicli  after  God  is  created  in  true 
holinefs,  or  holinefs  of  truth,  therefore  put  awf.y 
lying-,  and  fpeak  ye  every  man  truih  to  his  neigh- 
bor." And  to  the  Coloffians  he  fays,  "  Lie  not 
one  to  another,  feeing  ye  have  pui  off  the  old  man 


33^  Duties  of  ike  [Serm.  XXVL 

with  his  deeds."  He  who  fliall  enter  into  God'§ 
holy  hill,  is  cne  that  "  fpeaketh  the  truth  in  his 
heart,  and,  though  he  fweavs  to  his  own  hurt,  yet 
he  changes  not." 

In  thefe  rcfpe6ls,  the  true  Chriftian  is  renewed; 
after  the  image  of  God. 

We  fee  what  is  the  main  fubilance  of  religion. 
It  is  not  meat  and  drink,  rites  and  forms  ;  but 
righteoufnefs  and  truth,  goodnefs  and  mercy,  peace 
and  love.  If  religion  confifts  in  a  conformity  to 
God,  thefe  muft  be  its  leading  chara£lers,  for  thefe 
are  his  moral  perfections. 

We  fee  alfo  that  the4e  is  an  effential  connexion, 
between  piety  to  God,  and  the  duties  which  we 
owe  to  men  ;  for  it  is  in  thefe  that  we  imitate  God, 
and  exprefs  our  love  to  him.  To  love  God  is  to 
love  his  moral  perfe6lions,  juflice,  goodnefs,  truth 
and  faithfulnefs  ;  and  thefe  are  in  us  the  focial 
virtues.  To  make  light  of  thefe  is  to  treat  the  di- 
vine charader  with  contempt.  "  If  therefore  a., 
man  fay,  I  love  God,  and  hateth  his  brother,  he  is 
a  liar  ;  for  he  that  loveth  not  his  l?rother,  whom^ 
he  hath  fcen,  how  can  he  love  God  v/hom  he  hath 
not  fcen  ?  And  this  commandment  have  we  from 
him,  that  he  who  lovelh  God,  love  his  brother  al- 
fo."    I  proceed  to  obferve, 

V.  That  this  great  change  in  the  man  is  afFe6led 
by  means  of  the  gofpel.  The  Apoftle  fays,  Ye 
have  heard  Chrijl,  and  been  taught  by  him,  as  the  truth 
:5  in  Jcjii-i,  that  ye  put  off  the  old  man,  and  put  on  the 
neio.  This  change  was  the  confequence  of  their 
having  learned  ChiiR. 

Renovation  is  indeed  here  fuppofe-d  to  be  the 
work  of  God.  The  new  man  is  l.iid  to  be  "  cre- 
ated after  God  in  true  holincfs  ;  and  «o  be  renewed 
after  the  image  ofjiim  wlio  cieated  him."  And  elle- 
whcre  it  is  more  exprcfsly  afcribed  to  the  divine 
agency.  "  We  are  God's  workmanfhip.  created  in 
Chrill:  Jcfus  to  good   works." — ''  We  are  favcd  by 


Serm.  XXVI.]       Chrijlian  Religion,  '337 

the  renewing  of  the  Holy  Ghoft."— *'  We  are  born 
of  the  Spirit."  All  the  virtues  of  the  ChriQiats 
temper  are  "  the  fruits  of  the  Spirit." 

To  define  the  m.anner  in  which  the  Spirit  of  God 
works  on  the  human  mind  in  effe6:ing  this  change, 
is  beyond  our  fphere.  "  The  wind  bloweth  where 
it  litlcth,  and  we  hear  the  found  thereof,  but  can- 
not tell,  whence  it  cometh,  nor  whither  it  goeth  ; 
fo  is  everyone  that  is  born  of  the  Spirit."  But 
whatever  be  the  manner  of  his  operation,  it  does 
not  exclude  the  ufe  and  influence  of  means. 

Chviftians  are  renewed  in  knowledge.  They  ef- 
cape  the  pollutions  of  the  world  through  the  knc/wL 
edge  of  Chrifi.  They  are  chofen  to  falvation 
through  f:in6tificat!on  of  the  Spirit,  and  belief  of 
the  truth.  They  are  begotten  by  the  word  of  truth, 
and  bf)rn  of  incorruptible  [ted,  even  of  the  word  of 
God,  which  liveth  and  abideth  forever.  God  hath 
given  us  all  things,  which  pertain  to  a  godly  life 
through  the  knowledge  of  him,  who  hath  called  us  to 
glory  and  virtue.  Paul  preached  to  the  Gentiles, 
that  he  might  open  thnr  eyes,  and  turn  them  from 
darknefs  to  light,  and  from  the  power  of  Satan  to 
God. 

Whether  the  Spirit  of  God,  in  the  renovation  of 
the  foul,  works  immediately  on  the  will,  and,  by 
a  creative  power,  gives  a  new  tafle,  and  thus  pre- 
pares the  way  for  the  word  to  have  its  fanflifying 
€[Fe6l  ;  or  whether  it  firft  opens  the  undcrllanding 
to  difcern  the  importance  of  divine  truths,  and  thus 
gives  them  a  transforming  influence  on  the  will  and 
affedions  ;  or  whether  the  heart  and  the  intelleft 
conjunftly  are  fubje6>s  of  divine  operation,  are 
queltions  which  may  amufe  a  metaphyfician,  or 
philofopher — but  they  little  concern  the  iblicilous 
fmner,  inquirincr,  what  he  muft  do  to  be  laved, 
or  the  ferious  Chriftian  examining  tlje  ftate  of  his 
own  foul.  What  the  great  change  is,  which  pre- 
pares us  for  heaven,  the  gofpel  has  plainly  flated  ; 


asS  Duties  of  the  [Serot.  XXVli 

that  the  firft  produftion,  and  future  imprpvemeDt 
of  this  change  is,  in  fome  way  or  other,  the  wor^ 
of  divine  grace,  we  are  exprefsly  taught  ;  that  the 
Spirit  of  God,  both  in  the  convcrfion  of  linners, 
and  in  the  fanftification  of  believers,  works  on  the 
foul  by  means  of  the  word,  and  that,  by  an  attend- 
ance on  the  word,  we  are  to  feek  and  obtain  the 
grace  neceffary  for  thefe  purpofes,  we  are  fully  af- 
fured.  And  what  more  need  we  to  know  ?  How- 
ever thofe  queftions  may  be  determined,  our  duty, 
and  our  encouragement  remain  the  fame.  *'  Work 
Out  then  your  own  falvation  with  fear  and  tremb- 
ling, for  It  is  God  who  worketh  in  you,  boih  to 
w^ill  and  to  do,  of  his  own  good  pleafure." 

The  promife  of  God,  A  new  heart  will  I  give 
you,  and  a  new  Spirit  will  I  put  within  you,  does  not 
jnake  void  the  commandment.  Cajl  away  from  you 
all  your  tranfgreffions^  and  make  you  a  new  heart,  and 
a  new  Spirit  ;  for  why  will  ye  die  ? 

To  diflinguifh  between  renovation  and  convcr- 
fion, and  to  call  the  former  the  creative  work  of 
God,  in  which  the  fubjetl  is  wholly  pafFive  ;  and 
the  latter,  altogether  the  work  of  man,  in  which  he 
is  wholly  aQive,  is  a  refinement  in  divinity,  which 
the  gofpel  has  not  taught,  and  by  which  I  am  a- 
fraid,  Chriftians  are  little  edified.  The  fcripture 
ufes  the  terms,  regeneration,  repentance  and  con- 
vcrfion, to  exprefs  the  whole  change  requifitc  to  e- 
fernal  life  ;  for  with  each  of  them  eternal  life 
ftands  connefted.  To  this  change,  taken  in  its 
complete  fenfe,  the  ufe  of  means,  and  the  grace  of 
God,  are  both  necelTary.     The  former  is  our  duty 

for  the  latter  we  mull  look  to  him.     "  Let  us  do 

all  things  without  murmurings  and  difputings, 
that  we  maybe  bla.melefs  and  harmlefs,  the  fons  of 
God  without;  rebuke/' 

There   is  one    obfcrvation    more,   which  I  v/iU' 
make  on  our  text ; 


Serm.  XXVI.3     Chrijlian  Religion,  33^ 

VI.  That  the  change  here  fpoken  of  is  exceed- 
ingly great. 

This,  the  terms  ufed  by  our  Apoftle  plainly  im- 
port. It  is  putting  off  the  old  man,  which  is  corrupt, 
and  putting  on  the  new  man,  which  is  created  after  tlic 
image  of  God. 

The  obfervable  and  fenfible  alteration  in  thofe 
converted  from  the  ignorance,  fuperftitions  and 
vices  of  heathenifm,  was  much  greater,  than  that 
which  takes  place  in  fuch  as  have  grown  up  in  the 
knowledge  of  the  gofpel,  and  under  the  retraining 
influence  of  a  virtuous  education.  But  i-n  the  lat- 
ter the  change  is  great,  though  not  attended  with 
all  the  fame  remarkable  circumftances.  The  real 
nature  and  eflence  of  converfion,  is  the  fame  in  all. 
It  is  a  change  of  temper  from  the  love  of  fin,  to 
the  love  of  God  ;  and  a  correfpondent  change  6£ 
life  by  forfaking  the  ways  of  fin,  and  turning  the 
feet  into  God's  teftimonies. 

Let  none  then  imagine  that  they  are  the  fubjefts 
of  this  change,  merely  becaufe  they  entertain  fome 
new  fentiments,  feel  tranlient  emotions  of  the  af- 
fe6lions  in  their  devotions,  or  have  renounced  fome 
of  their  former  guilty  pra6lices.  "  If  any  man  be 
in  Chrift,  he  is  a  new  creature  ;  old  things  are 
paffcd  away,  and  all  things  are'become  new  :  It  is 
a  heart  habitually  conformed  to  God,  and  directed 
to  keep  all  his  commands,  which  proves  that  we 
have  paffed  from  death  tO  life. 

Some  will,  perhaps,  here  inquire,  "  If  the 
change  is  fo  great  a-s  has  been  reprefented,  nriuft 
not  every  one  who  has  been  the  fubje61:  of  it,  cer- 
tainly know  the  reality,  and  even  the  very  time  of 
it  ? 

This  will  not  follow.  The  fcripture  fuppofes, 
that  true  Chriftians,  may  want  the  full  aflurancs 
of  hope,  and  therefore  dire6ls  them  to  ieek  it  with 
diligence  to  the  end  ;  to  examine  themfelvcs  whether 
iht^y  are  in  the  faith  -,  and  to  fear,  lell,   a  promifc 


34d  Duties  of  the  [Serm.  XXVI. 

being  left  them,  of  entering  into  God's  reft,  they 
Ihould  fcem  to  come  fliort  of  it. 

There  is  reafon  to  believe,  that  fome  are  reriew- 
cd  in  their  early  childhood,  before  they  have  ca* 
■pacity  diftin6;ly  to  mark,  or  ftrength  to  retain  the 
things  which  pafs  in  their  minds. 

There  are  fome,  who,  under  the  advantage  of 
good  inftruftions  and  examples,  are,  in  a  great 
meafure,  feoured  from  the  corruptions  of  the 
world,  and  the  hardening  influence  of  fin.  Thefe 
may  be  fo  gradually  prepared  for  the  change, 
and  carried  through  it  by  fuch  eafy  aud  gentle 
fleps.  that  they  can  fix  on  no  particular  time,  when 
it  began,  or  when  it  was  completed. 

New-  converts  are  but  babes  in  Chrift.  There  is 
ihuch  coHTiption  ftrll  remaining  ;  and  the  princi- 
ples of  holinefs  are  weak  in  their  fouls.  Hence 
they  fee  caufe  to  call  in  queflion  the  reality  of 
their  converfion,  till  they  have  had  time  to  prove 
it  by  its  fruits  ;  and  even  then,  they  may  find  it 
difficult  to  afccrtain  the  time,  when  the  change 
took  place. 

It  may  alfo  be  remarked,  that  there  is  a  great 
diffevcnce  between  one's  knowing,  that  there  i^  an 
aiteration'iu  him,  and  knowing  that  this  is  a  reno- 
vation in  the  Spirit  (  f  his  mind.  Every  (inner, 
who.  at  adult  age.  is  reclaimed  from  a  life  of  grofs 
wickcdne's,  is  Icnfible  of  a  change.  He  is  con- 
fcious  of  the  au'iik:"nin£s  and  convi61ions  which  he 
f(  I  Is,  of  the  rcfolutions  which  he  forms,  and  of  the 
reformations  which  he  makes  ;  «nnd  he  will  prob- 
ably remember  thr-tn  all  his  days  ;  but  till  he  has 
had  tirne  to  bring  forth,  with  patience,  the  fruits  of 
rep  nJr.nce,  he  may  remain  in  doubt,  whclher  all 
this  IS  ihc  woik  of  faving  grace. 

And  even  improved  Chriliians  may,  through 
difordcrs  ot  body,  heavy  affliclions,  prelling  tempt- 
ations, or  nuf.-.ppvchenfions  of  the  prcpr  evidences 
of  grace,  labor  uiulcr  ^rcat    benidage  to    fear,    and 


Serm.  XXVI.]        Chrijlian  Religicn,  341 

Walk  in  darknefs  and  doubt  much  of  their  time  ; 
perhaps  all  their  days. 

Thefe  obfervations  fuSiciently  (he*v,  that  however 
great  the  change  of  converfion  may  be  in  itfeif,  the 
full  aflurance  of  hope  is  not  immediately,  or  ne- 
ceffarily  conne6led  with  it.  The  humble  Chriftian, 
impreffed  with  a  fenfe  of  the  importance  of  the 
change,  and  the  awful  confequences  of  a  miftake, 
will  be  difpofed  to  entertain  a  godly  jealoufy.  He 
will  keep  under  his  body  to  bring  it  into  fubje6tion, 
left  by  any  means,  after  all  his  experience,  and  all 
liis  hope,  he  fhould  finally  be  a  caft  away. 

Let  us  then  give  all  diligence  to  make  our  call- 
ing and  ele6tion  fure,  and  adopt  the  prayer  of  the 
Pfalmift,  "  Search  me,  O  God,  and  try  my  heart; 
prove  me  and  know  my  thoughts,  and  fee  if  there 
be  anv  wicked  wa.y  iii  me,  and  lead  nje  in  the  way. 
everlalting." 


Y 


^^ 


SERMON       XKYtt 


■?.ar 


tPHESIANS  Iv.  25. 


Wherefore,  puitting  away Iy'ing,fpeak  every  man  Truth 
with  his  neighbor  ;  Jor  we  are  meinbers  one  of  art' 
other* 

J\LL  the  graces  of  the  Chriftian  tem- 
per have  a  ftrift  connexion.  The  renovation  of 
our  nature  after  the  divine  image  lays  the  founda- 
tion lor  all  holy  exercifes  and  works.  Where  this 
has  taken  place,  there  will  be  a  prevailing  oppofi- 
tion  to  fin  of  every  kind,  and  a  governing  regard 
to  the  whole  compafs  of  chriftian  virtues  and  du- 
ties. The  apoftle  obferves  to  the  Ephefians,  that, 
by  the  gofpel,  "they  had  been  taught  to  put  off  the 
old  man,  which  is  corrupt  according  to  deceit- 
ful lulls,  to  be  renewed  in  the  fpirit  of  their  mind, 
and  to  put  on  the  new  man,  which,  after  God,  is 
created  in  righteoufnefs  and  true  holinefs,  or  holi- 
nefs  of  truth."  But  he  would  not  have  their  reli.. 
gion  end  here.  He  reminds  them  that  the  tenor  of 
their  lives  muft  correfpond  with  this  renovation  ; — 
that  ih  y  muft  no  longer  walk,  like  other  Gentiles, 
in  the  vanity  of  their  minds,  but  according  to  the 
pure  precepts  of  that  new  religion,  which  they  had 
embraced. 


SiLRM.  XXVII.3      Ch/ipan  kcUfflon.  34^ 

In  our  text  and  the  verfes  following,  he  enum<?r- 
ates  the  fcx'eral  virtues  and  duties,  which  muftlipl 
pear  in  the  life  oF  the  renewed  Chriftian  ;  fuch  as 
veracity,  meeknefs,  juftice,  induflry,  purity  of 
fpeech,  kindnefs,  chaltity,  &c.  all  which  we  Ihall 
Confider  in  their  order. 

The  virtue,  which  our  text  offers  to  confic^eratiori. 
is  truth,  or  veracity,  in  oppofition  to  lying.  This 
naturally  arofe  firft  to  the  apoille's  view  from  his 
defcription  of  the  new  man,  as  having  put  o^  de- 
ceitful kills,  and  put  on  true  holinefs.      We  will, 

I.  Explain  the  dufy  here  enjoined  :  "  Speak  ev- 
ery man  t^uth  with  his  neighbor." 

II.  Shew,  that  (peaking  truth  is  a  necelTary  pait 
of  the  chriilian  chara6ler.  "Ye  have  been  renewed 
— wherefore  fpeak  truth." 

III.  Apply  the  apoltle's  argument :  "For  we  are 
members  one  of  another." 

I.  We  will  explain  the  duty  here  enjoined, which, 
for  greater  emphafis,  the  apoille  exprefTes  both  neg- 
atively and  poiitively.  "Patting  away  lying,  fpeak 
every  mm  truth  with  his  neighbor." 

Truth  or  veracity,  as  oppofed  to  lying,  is  the  a- 
greement  between  our  words  and  fentiments  ;  as, 
on  the  coutrarv,  lying  is  a  difagreement  between 
them,  formed  with  a  deluhve  intention.  If  by 
language,  writing,  or  any  known  and  agreed  figns, 
we  piir^ofely convey  to  others  falfe  notions  ofthings, 
we  are  guilty  of  that  fpecies  of  deception,  which  is 
commonly  called  lying.  In  oppolition  to  this,  we 
are  to  fpeak  truth  with  our  neighbors.  In  all  our 
intercourfe  with  one  another,  we  are  to  exprefs 
the  real  meaning  of  our  hearts,  and  to  convey, what 
we  fuppofe  to  be,  right  ideas  of  thofe  matters, which 
are  the  fubjeds  of  our  difcourfe. 

It  will  be  ufcful  to  explain  and  flatc  this  point 
a  little  more  particularly. 

Let  it  be  obferved, 

Y  2 


344  Duties  of  the  [Serm.  XXVII. 

1.  There,  are  cafes,  in  which  one  may  fpeak  that 
wKith  is  not  true,  and  yet  not  be  chargeable  with 
lyi^'g ;  for  he  may  have  no  intention  to  deceive.—- 
He  may  have  wrong  apprehenfions — may  have 
been  mifinformed — may  have  mifunderflood  his 
information — may  have  forgotten  fome  circum- 
flance  of  the  cale  ;  and  hence  may  utter  that  which 
is  not  perfe6lly  true,  and  yet  fpeak  with  an  upright 
heart  and  an  honefl  meaning.  Let  it  be  confider- 
ed,  however,  that  in  all  matters  of  importance,  of 
which  we  may  have  occafion  to  fpeak,  a  regard  to 
truth  will  induce  us  to  feek  right  information,  and 
to  retain  the  information  given  us.  If  we  take  up 
reports  haflily,  and  communicate  them  confident- 
ly ;  if  we  receive  doubtful  matters  without  inquiry, 
and  relate  them  with  airs  of  affurance,  we  difcover, 
at  leaft,  the  want  of  a  jufl  reverence  for  truth, 
though  perhaps  our  fault  will  iiot  deferve  the  harlh 
appellation  of  lying. 

We  are  not,  in  all  cafes, bound  to  fpeak  ihewhoie 
truth.     "A  fool  uttereth  all  his  mind  ;     but  a  wife 

man  keepeth  it  in  till   afterward." "  There  is  a 

time  to  {peak,  and  a  time  to  keep  lilence." — "Arid 
a  wife  man's  heart  difcernetb  both  time  and  judg- 
ment." We  are  never  to  violate  truth  ;  but  we 
may  fupprefs  it,  in  v»''holc  or  in  part,  as  we  think 
proper,  when  the  man  who  demands  it,  has  no 
right  to  know  it.  So  we  may  withhold  our  prop- 
erty from  ihe  man  who  makes  an  unjufl  requilition, 
though  we  have  no  right  to  injure  his.-  If  the  char- 
after  or  dig;iity  of  the  perfon  propofing  the  quef- 
tion,  forbids  our  making  a  peremptory  denial ;  or 
if  the  cafe  is  fo  circumflanced,  that  the  refufal  of 
an  anfwer  would  be  a  difcovery  of  the  fecret,  we 
may  innocently  withhold  the  moll  material  part  of 
the  bufmefs.and  exprefs  only  fo  much  as  to  amule 
and  divert  the  inquirer.  When  Samuel  was  com- 
manded of  God  to  go  to  Bethlehem,  and  anoint 
one  of  the  fons  of  Jeife,  to  be  king  over  Ifrael  in- 


Serm.  XX VII.]      Chrijlian  Religion.  345 

Head  of  Saul ;  the  prophet  inquired,  **  How  can  I 
go  ?  If  Saul  hear  it,  he  will  kill  me."  God  an- 
fwered  him,  "  Take  an  heifer  with  thee,  and  fay  I 
am  come  to  offer  facrifice."  Samuel,  though  he 
fpeaks  only  the  truth,  yet  coneeals  the  main  objett 
of  his  journey,  which  Saul  had  no  right  to  know  ; 
for  by  hi§  wickednefs  he  had  forfeited  his  throne. 
The  prophetjeremiah  had  been  thrown  into  a  dun- 
geon by  the  order  of  king  Zedekiah,  and  hy  the 
malicious  influence  of  the  princes  of  Judah.  He 
h  afterward  admitred  to  a  private  conference  with 
the  king, in  which  he  inftru6ls  the  king  what  ought 
to  be  done  in  the  prefent  critical  flate  of  the  nation. 
' — The  king  well  knew  that  if  the  princes  fhould 
difcover  the  fubje6l  of  his  converfaiion  with  the 
prophet,  his  own  perfon  would  be  in  danger.  At 
parting,  therefore,  he  charges  Jeremiah  to  conceal 
it  from  them  ;  and,  if  examined,  to  fay,  "  I  pre- 
fented  my  fupplication  before  the  king,  that  he 
would  not  caufe  me  to  return  to  the  houfe  of  Jon- 
athan to    die    there." "And  when  the    princes 

came,  he  told  them  according  to  thefe  words,  and 
the  matter  was  not  perceived/'  This,  doubtlefs, 
was  a  part  of  the  converfation ;  the  reft  it  was  dan- 
gerous to  reveal,  and  the  princes  had  no  right  to 
demand  it;  the  prophet,,  therefore,  did  v/ell  towith- 
Iiold  it. 

Farther  :  There  are  certain  figures,  common  to 
all  languages,  which  exprefs  things  differently  from 
the  literal  truth,  but  yet  are  ianocent,  becaufe  be- 
ing well  underflood,  th-y  convey  no  wrong  ideas. 
We  often  ufe  a  certJ^in  number  for  an  uncertain. 
Jacob  fays  of  Laban,  "  He  hath  changed  my  wages 
ten  times.  Hy  3.n hyperbole,  we  fometimes  exceed  the 
literal  truth.  David  fays,  "  i  make  my  bed  to 
fwim  with  tears."  There  is  alfo  an  ironical  way  of 
fpcaking,  in  which  the  contrary  is  intended  to  that 
which  is  literally  cxpreffed.  Elijah  fays  to  the 
pronhets  of  Baal,    "  Cry  aloud,  for  he  is  a  god"— 

Y3 


.34S  Duties  of  the  [Serm.  XXVIL 

i.  e.  ye  call  him  a  god,  though  xve  know  him  to  b;e 
vanit}'  and  a  lie.  The  prophet  Micaiah  fays  to 
king  Ahab,  "  Go  up  againft  Ramoth  Gilead  and 
profper,  for  the  Lord  will  delivej^  it  into  thine 
hands  ;"  though  he  well  knew  that  the  king  woulil 
there  be  defeated  and  (lain.  But  here  was  no  de- 
ception. The  king  underftood  him  perfetlly. — 
His  plain,  obvious  meaning  was  this,  "  You  de- 
pend on  the  lying  predi£lions  of  your  falfe  proph- 
ets, who  promife  you  fuccefs  in  this  favorite  expe- 
dition :  It  is  vain  for  me  to  contradict  them  ;  for 
you  will  not  believe  me.  Go,  and  try  the  iifae  : 
See  whether  God  will  profper  you  or  not. 

But  though  fuch  figures  are  innocent,  when  they 
are  introduced  with  propriety,  yet  care  fhould  be 
taken,  that  they  are  never  ufed  in  fuch  a  time  or 
manner,  as  to  be  the  occafions  of  deception.  In 
ftating  this  matter,  let  it  be  again  obferved, 

A  man  may,  in  fome  cafes,  be  gnilty  of  lying, 
though  he  fpeaks  no  more  than  what  is  ftriftly  and 
literally  true.  If,  for  inflance,  he  exprelTes  the 
truth  with  an  air  of  irony,  fo  that  the  hearers  will 
naturally  fuppofe  he  means  the  contrary  ;  or  if  he 
divulges  a  trurh,  which  he  was  previoufly  bound  to 
conceal ;  or  if  he  aflfirms  that,  which  he  really 
thinks  to  be  falfe,  though  it  fhould  ultimately  be 
verified  in  fa6l ;  in  fuch  cafes  he  is  manifeftly 
ch'iigeable  with  a  criminal  prevarication.  Having 
flated  the  nature  of  lying,  we  proceed, 

2.  To  mention  fome  particular  cafes,  in  which 
men  are  guilt;  of  it. 

Now  the  groffed  kind  of  lying  is  ^^rywr^.or  fpcak- 
ing  a  known  falfehood  under  the  awful  folfm.nity 
ct  an  oath.  This  is  a  degree  of  wickednefs,  to 
which  few  will  venture,  until  they  have  been  ac- 
Cudoincd  to  tlie  lower  kinds  of  profaniiy  and  falfe- 
hood. The  crime  is  greater  in  proportion  to  the 
tnagjniiudc*  and  importance  of  the  cafe  in  which  it 
iL  admiitcd.     Tcrjary  in  itfelf  is   a  horrible  crime. 


Serm.  XXVII.]      Chrijlian  Religion.  347 

as  it  is  a  contempt  of  God's  power  and  juftice,  and. 
a  trampling  on  the  facied-iefs  of  truth  ;  but  when 
it  is  fo  ufed  as  o  endanger  the  property,  liberty, 
reputation,  or  life  of  a  f<  Uow  citizen,  its  criminal- 
ity is  horribly  augmented.  Jt  is  then  a  Ihocking 
complication  of  falfehi  od,  impiety,  unrighteouf- 
nefs  and  cruelty. 

Men  violate  truth,  when  they  affix  to  words  an 
arbi  rary  meaning,  or  make,  in  their  own  minds, 
certain  lecret  refervations,  with  a  dedgn  to  difguife 
fadls.  and  deceive  the  hearers.  It  is  cuftom  only 
that  gives  words  and  figns  their  currency.  They 
have  juft  fo  much  value,  as  the  au  hority  of  com- 
mon ufage  has  ftampt  upon  them.  And  he  who 
attempts  to  deceive  another  by  departing  from  ihc 
ufual  fio^nificaion  of  words,  is  juft  as  guilty,  as  if 
he  had  uled  any  other  words  with  the  fame  deceit- 
ful intention. 

When  we  exprefs  doubtful  matters  in  terms,  and 
with  an  air  of  alTurance,  we  may  materially  injure 
as  well  as  grofsly  deceive  our  neighbor.  We  nev- 
er ought  to  report  for  certain  the  'hing>   which  wg 

have   rect  ived    only  from  vu'gar  fame from    a 

flranger — fiom  mtn  of  doubtful  vtracity- — from 
thofe,  who,  r  hough  otherwife  of  goo  i  characier, 
yet,  in  thai  cafe,  ar^  known  to  be  under  a  violent 
prejudice.  Of  matters  thus  circumilanced  we  (hould 
fpeak  doubtfully,  or  ftatc  our  authoi^y,  or,  which 
is  ufually  better  than  either,  fay  nothing  at  all. 

Men  are  guilty  of  wanton  and  malicious  falfe-. 
hood,  when  they  reoeat.  with  romantic  additions, 
and  fiditious  cmbeUi{hments,the  (lories  which  they 
have  heard  of  a  neighbor,  that  thus  they  may  ex-, 
cite  againft  him  the  feverer  ridicule,^  or  call  on  his. 
character  a  darker  flain,  or  turn  to  merriment  his. 
godly  aftions,  or  his  innocent  peculiarities.  If  no 
more  th^n  the  gratification  of  a  vein  of  humor  i:^^ 
intended,  the  fitlion  is  far  lefs  critninal.  But  even, 
here  there  is  guilt  and  danger  ;  there  is  a  departure 
Y4 


348  Duties  of  the  [Serm.  XXVIf. 

from  that  fimplicity,which  ought  to  guide  our  con- 
verfation  ;  and  mifchief  may  cnfue,  of  which  we 
are  not  aware  ;  an  innocent  neighbor  may  be  ma- 
terially injured  ;  and  a  habit  acquired  in  fmaller 
matters  may  lead  to  groIFer  violations  of  truth. 

Men  may  utter  a  falfehood  by  the  tone  of  their 
voice,  while  their  words  are  literally  true.  Lan-* 
guage  is  imperfeft  ; — we  have  not  a  dinin6i;  word 
for  every  thought ; — we  exprefs  much  by  our  em- 
phafis  and  air.  You  think,  perhaps,  that  von  keep 
near  enough  to  truth,  if  you  repeat  the  words, which 
you  heard  from  another;  but  you  may  as  efFedtu- 
ally  belie  him  by  a  different  manner  of  fpeaking,  as 
hy  different  fentcnces.  There  are  thofe  who  make^ 
as  well  as  fpeak  a  lie. 

Having  mentioned  feme  of  the  ways,  in  which 
men  violate  truth,  we  will, 

3.  Conhder  feveral  diftindf  cafes,  in  which  we 
are  bound  to  fpeak  truth  with  our  neighbor. 

We  muft  preferve  truth  in  our  common  and  fa- 
miliar converfalion.  This  is  chiefly  intended  in 
the  text. 

Precepts  fimilar  to  this  often  occur  in  the  facred 
writings.  "Lie  not  one  to  another,  feeing  ye  have 
put  off  the  old  man  with  his  deeds." — "  Whatfo- 
ever  things  are  true,  think  on  thefe  things." — "  He 
who  fhail  enter  into  God's  holy  hill,  is  one  who 
fpeaketh  the  truth  in  his  heart,"  Wh^n  friends 
and  neighbors  (it  in  the  fecial  circle,  the  converfa. 
tion  will  often  turn  upon  matters  which  feem  to  be 
of  little  confeqnence  :  But  whatever  may  be  the 
fubjeft.  their  fpccch  fliouid  be  with  grace,  feafoncd 
with  fait;  their  converfation  fhould  be  with  fim- 
plicitv  and  fincerity  :  However  indifferent  the 
fubjetf  may  be,  a  habit  of  tnflincr  with  tnith  can- 
not be  indifferent.  Things  which  appear  f:nall  in 
themfelves,  may  be  great  in  their  cffc6ts.  Trivial 
nifrcprefentations.  jocular  falfchoods  and  fictitious 


ISerm.  XXVII.]     Chrijllan  Reiigion.  349 

news,  may  painfully  difquiet  hon^fl;  rniticls,  and 
incurably  break  the  peace  of  neighborhoods. 

We  muft  fpeak  truth  in  our  Commerce  with  one 
another.  The  ApoHle  fa}  s,  "  Let  no  man  go  be- 
yond, or  defraud  his  brother  in  any  matter."  Thq 
prophet  mentions  this  as  an  evidence  of  the  prodi- 
gious corruption  of  the  Jewifli  nation,  that  *'  they 
bent  their  tongues,  like  their  bows  for  lies" — that 
*'  every  brother  would  utterly  fupplant,  and  they 
would  deceive  every  one  his  neighbor" — "that  th^y 
had  taiight  their  tongues  to  fpeak  lies,  and  wearied 
themfelves  to  commit  iniquity;  and'v/hencne 
fpake  peaceably  to  his  neighbor,  he,  in  his  heart, 
laid  wait  for  him."  So  much  deception  was  prac- 
tifed  among  them,  that  the  prophet  fays,  "  Take 
heed  every  man  of  his  neighbor,  and  truft  ye  not 
in  any  brother."  Falfehood  in  dealing  foon  def- 
troys  mutual  confidence;  and  when  confidence  is 
loft,  fociety  muft  difband. 

In  giving  public  teftimony,  xve  muft  be  careful, 
as  on  the  one  hand,  to  fay  nothing  but  the  truth,  fo, 
on  the  otherj  to  conceal  no  part  of  the  truth,  which 
relates  to  the  matter  under  examination.  A  partial, 
and  difalfs  reprefentation  of  fa6ls  may  equally  op- 
erate to  the  perverfion  of  juftice.  And  if,  through 
our  prevarication  wrong  judgment  proceeds,  we 
are  anfwerable  for  the  conlequcnces. 

We  muft  adhere  to  truth,  when  we  fpeak  of 
men's  actions  or  chara6lers.  "  Speak  evil  of  no 
man,"  fays  the  Apoftle.  This  precept,  however, 
muft  be  underftood  with  fome  limitation.  We  may 
have  occafion  to  fpeak  the  evil,  which  we  know  of 
another,  either  in  our  own  vindication,  or  for  the 
fccurity  of  our  friends.  But  when  no  good  end  is 
to  be  obtained,  the  evil  which  we  know,  ougjht  not 
to  be  difclofed.  Private  expoftulation  and  admoni- 
tion are  all  that  duty  demands.  If  occafion  c.iils 
us  to  fpeak,  v/e  m«ft  fay  no  more  thati  tr-Jth  will 
juftify,    and  the  occafion  requires.     We  are  not  to 


3^0  Duties  of  the        [Serm.  XXVII. 

fpeak  evil  of  another,  on  doubtful  evidence,  or  un- 
certain hearfay.  It  is  one  part  of  the  defcri;  tion 
of  a  good  man,  that  "  he  backbiteth  not  with  his 
tongue,  nor  taketh  up  a  reproach  againll  his  neigh- 
bor." We  ftiould  confider,  that  the  ill  report  may 
come  from  his  enemy,  or  from  a  prejudiced  perfon — 
that  there  may  be  fome  miftake  in  the  ftory,  or  fome 
circumftance  added  or  omitted.which  gives  the  whole 
affair  a  falfe  complexion.  If  we  give  a  new  fpring 
to  the  rumor,  we  know  not  how  far  it  will  run,  nor 
what  a  form  it  may  affume,  in  palling  from  one  to 
another.  When  once  it  is  gone  from  us,  it  imme- 
diately flies  out  of  our  reach.  It  is  not  in  our 
power  to  recal  it  back,  to  check  its  progrefs,  or  to 
correft  its  falfehoods. 

It  is  a  precept  in  the  law  of  Mofes,  "  Thou  fhalt 
not  go  up  and  down,  as  a  talebearer  among  thy 
people/'  Muchmifchief  is  done  in  neighborhoods 
by  Jhofe  officious  tattlers,  who  carry  from  hnufe  to 
houfe  intelligence  of  what  one  perfon  has  faid  of 
another.  Inadvertent  things  are  fometlmes  fpoken, 
"vvhich  had  no  ill  defign,  and  are  not  worthy  of  a 
repetition.  If  they  are  repeated,  they  ufually  af- 
iume  an  afpefl,  and  acquire  a  magnitude,  of  which 
|he  perfon  who  firfl  fpoke  them  had  no  idea.  Plad 
they  remained,  as  they  fell  from  his  lips,  no  harm 
would  have  been  done,  as  none  was  intended.  But 
now,  changed  by  the  talebearer,  they  have  perhaps 
given  an  offence,  which  cannot  be  removed.  The 
whifperer  who  revealeth  fecrets,  and  the  talebearer 
who  circulates  domeftic  inteliigence,often  feparates 
the  nearell  friends. 

Once  more  :  We  mull  obferve  truth  in  our  prom- 
ifes. 

Truth  obliges  us,  firfl,  to  promife  nothing  dif- 
ferent from  our  intention,  or  exceeding  our  abili- 
ty ;  and,  then,  to  perform  our  promife  according 
to  the  mutual  intention  and  underflanding  of  the 
parlies.     Providential  adverfity  may,  for  the  preC« 


Serm.  XXVII.]       Chripan  Religion,  351 

ent,  fufpend,  but  does  not  abfolutelv  cancel  the 
obligation  to  perform  our  promife.  With  return- 
ing ability,  the  oblictation  revives.  No  promife 
can  bind  us  to  an  aciion  in  itfclf  unlawful.  If  we 
have  brought  ourfelves  intofuchan  embarraflfment, 
we  are  to  extricate  ourlelvcs  by  reptnting  of  our 
criminal  rafhnefs.  But  perfcmal  inconvenience,  or 
the  profpe6l  of  advantage  will  rot  exempt  us  frorn 
our  obligations.  It  is  the  char  i6ler  of  the  upright 
man,  that,  "if  he  fwears  to  his  own  hurt,  he  chang- 
es not." 

II.  What  we  propofed  in  the  fecond  place^  was 
to  fhew,  that  a  regard  to  truth  is  a  neccflfary  pari:  of 
ihe  chriftian  charadler. 

The  Apoille  fays,  '"Ye  have  been  taught,  that  ye 

put  on  the  new  rnan wherefore,    putting   away 

lying,  fpeak  every  man  truth  with  his  neighbor." 
So  he  fays  to  the  Coloflians,  *'  Lie  not  one  to  an- 
other, feeing  ye  have  put  off  the  old  man  with  his 
deeds,  and  have  put  on  the  ncw  man."  The  Pfalrn- 
ill  fays,  "  He  who  (hall  Hand  in  God's  holy  hill,  is 
one  who  fpeaketh  the  truth  m  his  heart."  Wc  an? 
taught,  that  "the  fruit  of"  the  Spirit  is  riohteoufnefs 
and  truth."  On  the  contrary,  <a!fch(^od  and  l)ing 
are  faid  to  be  "  of  the  devil,  who  was  a  liar  from 
the  beginning,  and  abode  Tot  ?n  the  tru'h."  And 
liars  have  a  part  juftlv  alfigned  them  in  the  place 
prepared  for  that  l^ing  fpirir.  All  wilful  and  de- 
liberate lying  muft  proceed  from  a  corrupt  antl 
wickf^d  temper — from  pride,  malice,  envy,  cove- 
toulnefs,  or  fome  reigning  luft,  which  is  oppolite 
to  the  fpirit  of  the  gofpel.  The  ApoHle.  therefore, 
with  lying,  joins  argcr,  wrath,  TiTa.icc.  blafpherny 
and  filthv  communication,  as  kindred  and  alTociafe 
vices.  This  honible  group  the  new  man  has  re- 
nounced. 

Dcceitfulriefs  is  contrary,  not  only  to  the  exprefs 
commands  of  the  gofpel,  but  even  to  the  dictate.-; 
of  natural  confcience  ;    and  every  man,  v/ho  walks 


352  Duties  of  the       [Serm.  XXVII. 

in  guile,  diffimulation  and  cunning,  is  fo  far  from 
the  fpirit  of  the  gofpel,  that  he  is  funk  below  that 
fenfe  of  honor  and  moral  fiinefs,  which  is  common 
to  mankind.  Every  man  abhors  a  liar ;  and  no 
injury  is  more  univeifalh'  refented  among  men, 
than  the  imputation  of  a  lie.  The  ApoRle  fpeaks 
of  the  Heathens,  as  being  full  of  envy,  malignity 
and  deceit;  but  he  fays,  "  The\'  knew  the  judg- 
ment of  God,  that  they  who  did  fuch  things,  were 
worthy  of  death.     I  proceed, 

111.  To  confider  the  argument,  which  the  Apof- 
tle  here  urges  for  the  maintenance  of  truth  between 
man  and  n)an.  "  We  are  members  one  of  anoth- 
cr,"  We  are  fellow  members,  both  as  men, and  as 
Chriflians. 

As  men,  v/e  arc  members  one  of  another.  We 
■j^anake  of  the  fame  nature,  have  the  fame  rights 
and  claims,  are  mutually  dependent,  and  capable 
t)f  being  mutunlly  beneficial.  We  arc  united  in 
?he  fame  civil  focieiy — in  families,  vicinities,  and 
larger  communities,  and  are  under  ihe  fam*e  natur- 
al and  ci\il  obligations.  Mutual  confidence  is  the 
band,  that  holdi;  all  focicty  together;  but  there  can 
l>e  rio  mutual  confidence  without  reciprocal  fidcli- 
ij.  Falfchood  is  a  perverfion  of  that  faculty,  which 
is  the  great  inflrumcnt  of  fociety,  the  faculty  of 
fpccch  ;  and  it  diifolves  that  confidence,  which  is 
liic  grand  cement  of  fecial  union.  It  renders  propt- 
er; y,  reputation  and  life  infecure.  it  fubvcrts  or- 
der, interrupts  peace,  feparates  fiicncls,  obfiruflr, 
the  couife  of  jullice,  and,  as  far  as  ii  prevails,  it 
fpreads  confufion  and  mifery.  P.lcn,  therefore,  no 
Jonfcr  treat  one  another,  as  fellow  members  of  foci - 
rty,  and  fellow  creatures  Iharingin  the  fame  rights, 
th-jn  they  walk  uprightly,  work  lightcoufnefs,  and 
fpeak  tlie  t:uth  in  tlieir  hdrts. 

The  argument  applies,  with  fiipciior  force^  to 
Clnillians. 


SePvM.  XXVII.]       Chrljlian  Religion,  353 

As  Chriftians,  wc  arc  children  of  the  fame  God^ 
the  God  of  truth  ;  we  are  difciples  of  the  fame 
Lord,  the  faithful  and  true  witnefs.,  who  did  no  lin, 
neither  was  guile  found  in  his  mouth.  We  are 
Dartakers  of  that  Spirit,  who  is  called  the  Spiiit  of 
truth,  and  whofe  gracious  work  is  in  all  goodnefs, 
righteoufnels  and  truth.  We  are  members  of  the 
fame  fpirituil  head,  even  Chrifl.  We  are  united 
to  the  fame  fpiritual  body,  the  church.  We  are  call- 
ed to  the  fame  heavenly  hope,  profcis  the  fame  faith 
aad  worfhipthe  fame  greatParent  in  the  nameof  the 
fame  Mediator.  We  acknowledge  the  fame  gofpel, 
which  uniformly  requires  fincerity  and  truth,  for- 
bids all  unrijjhteoufnefs  and  deceit,  and  denounces 
the  wrath  of  God  againft  every  oae  that  loveth  and 
maketh  a  lie. 

If  then  wewalkin  guile  and  deceit — if  we  pra8ife 
the  vile  arts  of  difhonefty,  we  palpably  contradift 
our  human  and  efpecially  our  chriftian  charaftcr. 
— We  atl  in  oppofuion  to  the  nature  of  God,  the 
dictates  of  reafon,  the  example  of  Chrifl,  the  in- 
fluence of  the  Spirit,  the  precepts  of  the  gofpel,  the 
peace  of  civil  and  religious  fociety,  our  mutual  re- 
lation, and  the  hopes  of  heaven. 

Our  fubje6l  leads  us  to  reflc6l  on  the  excellency 
of  the  chridian  religion,  which,  while  it  points  oat 
the  way  to  future  glory,  provides  for  the  prefent 
peace  and  fecurity  of  human  lociety.  If  we  would 
always  fpeak  with  that  candor  and  fimplicity,  and 
a61;  with  that  fairnefs  and  probity,  which  the  gofpel 
i'ecommtnds,  there  would  be  no  angry  contentions 
and  bitter  animofities  ;  families  would  fubfiR  in 
harmony;  neighborhoods  would  enjoy  tranquillity; 
communities  would  be  free  from  diilurbances  ; — • 
fuits  at  law  would  rarely  be  known  ;  and  contro- 
verfies,  when  they  happened,  would  be  peaceably 
adjufted  and  equitably  terminated.  It  is  the  want 
of    this    undiilVmbied    goodnefs    and    undifguifcd 


354  Duties  of  the,  (^c.     [Serm.  XXVII^ 

friendfliip,  which  occafions  mofl  of  the  difquieU 
udes  attending  the  focial  life. 

Wc  fee  the  danger  of  profane  language,  as  it  nat- 
tirally  leads  to  th.  grolTeft  kind  of  falfehood.  even 
to  perjury  in  public  teftimony.  The  man  who  al- 
ways Ipeaks  with  a  facred  regard  to  truth,  ellab- 
lifties  a  chara6ler  f 'r  veracity  .which  (lamps  a  cred- 
it on  his  word,  and,  in  ordinary  cafes,  fupeifedes 
the  neceflity  of  an  oath.  If  lying  had  nevet  been 
known,  oaths,  for  the  decilion  of  cont rover fies, 
would  nevier  have  been  introduced.  The  man, 
who  accuftoms  himfelf  to  fweanng  in  common  dif- 
courfe,  acknowledges  the  infufficiency  of  his  fimple 
declaration,  and  holds  up  to  the  world  a  charafter 
of  doub  ful  veracity.  But  if  his  veracity  is  doubt- 
ful, his  oath  will  not  command  belief;  for  the 
man,  who  is  accuftomed  to  profanenefs,  may  as  ea_ 
fily  learn  to  pe-jure  himfelf,  as  the  man  habituated 
to  little  falfehoods  can  learn  to  prevaricate  in  im- 
portant matters. 

Wc  fee  ho IV  dangerous  it  is  to  praftife  thofe  di- 
verfions.  which  are  attended  with  remptniions  to 
fraud.  In  this  view,  gaming  for  money  muft  uni- 
vcdally  be  condemned.  Where  any  thing  i^  de* 
pending  on  the  ifl'ue,  there  is  a  ftrong  inducement 
lo  artihce  and  deception.  Men  cxcufe  fraud  in 
this  caic,  becaufe  it  is  only  gaming,  not  bufinefs. — 
But  a  habi;  of  deceit  acquired  in  gaming,  is  eafily 
carried  in.o  more  important  tranfadlions. 

\Ve  Ihould  educate  our  children  in  a  regard  to 
truth,  and  cxocile  over  them  a  government  which 
niav  fpcak  its  facred  importance. 

In  a  word  this  Ihould  be  our  refolution  and  care, 
that  in  finiplicity  and  godly  fmcerity,  not  with 
fl<lhly  wifdoni,  bi;t  by  the  grace  of  Cod,  wc  will 
have  our  convcrfation  in  the  world. 


SERMON     XXVIII. 


EPHESIAXS  Iv.  26,  27. 


^e  ye  angry  and  fm  not  ;  Id  not  the  fun  go  dozvn  on 
your  wrath  ;  neither  give  place  to  the  devil. 

1  HE  Apbflle,  having  taught  the  tie- 
ceflity  of  being  renewed  in  the  Spirit  of  the  mind, 
proceeds  to  inculcate  the  feveral  virtues  which 
form  the  chara6ler  of  the  nevv  man.  The  firft 
which  he  mentions  is  Jincerity,  or  a  flrifl  regard  to 
truth  in  our  common  conveifations.  The  next  is 
that  contained  in  the  words  now  read,  which  is 
meeknejs,  or  the  government  of  our  paflTions.     "  Ye 

have  been  taught that  ye  put  on  the  new  man, 

which  after  God  is  created  in  righteoufnefs  and 
true  holinefs.  Wherefore  putting  away  lying, 
fpeak  every  man  truth  with  his  neighbor.  Be  an- 
gry, and  Jin  not."  This  precept  is  very  properly 
fubjoined  to  the  former.  Falfehood  in  fwecch  of^ 
ten  proceeds  from  excefs  of  pafiion.  If  we  would 
govern  our  tongues,  w^e  mufl  rule  our  fpirits.  He 
who  puts  away  lying,  and  fpeaks  only  truth  with 
his  neighbor,  does  not  indulge  immoderate  anger, 
for  this  inflames  the  tongue,  and  thus  fets  on  fire 
the  courfe  of  nature,  nor  does  he  give  pace  to  the 
devil,  for  he  was  a  liar  from  the  beginning,  and  a- 
bode  not  in  the  truth, 


35^  Duties  of  ih  [Serm.  XXVIII, 

We  will,  firQ,  flate  the  meaning  of  this  precept, 
"  Be  angry,  and  fin  not,"  and  fhew,  in  what 
cafes  we  may  innocently  be  angry — next,  mention, 
fome  inftances  of  finful  anger — finally,  confider  in 
connexion  with  this  precept,  the  c^aution,  '"not  to 
give  place  to  the  devil."  ' '    " ' 

I.  We  will  ftate  the  meaning  of  this  precept, 
<•'  Be  angry,  and  fin  not  ;"  and  lliew  how  far  anger 
may  be  innocent. 

Thefv;  words  are  not  an  injunction  to  be  angry  ; 
but  a  caution  not  to  fm,  when  we  are  angry.  An- 
ger is  one  of  ihe  natural  paffions.  There  are  oc- 
cafions  on  which  it  will  involuntarily  arife.  There 
feems  to  be  no  more  neceffity  for  commanding  us, 
in  general,  to  be,  or  not  to  be  angry,  than  there  is 
for  enjoining,  or  forbiddmg  hunger,  thirft,  defire, 
or  fear.  But  as  there  is  fpecial  danger  of  fm,  when 
anger  is  awakened,  fo  there  was  great  propriety  in 
the  caution,  "  Sin  not  in  your  anger/'  This  evi- 
dently is  the  Apoflle's  meaning. 

That  we  may  form  a  more  accurate  judgment, 
how  far  ange^-  is  innocent,  and  when  it  becomes 
finful,  it  will  be  nec'.  ffary  to  confider,  what  ariger 
is  in  itfelf,  feparate  from  the  exceffes  and  irregu- 
larities, which  ufually  attend  it. 

Anorer  is  a  difpKafure  and  uneafinefs  of  mind, 
arifiTig  from  the  appiehenfion  of  injury  or  wrong, 
and  accompanied  with  a  defire  to  prevent  or  re- 
move it. 

Merc  evil  or  pain  is  not  the  proper  objeft  of  an- 
ger ;  but  it  is  evil  drfignal,  or  Juppofal  to  be  de- 
figned  ;  or  what  we  c;ill  injury.  1 0  be  angry  at 
providential  calamities  is  impiety.  To  be  angry  at 
the  inanimate  inl'lrumenis  ol  milchief,  or  at  the  nat- 
ural actions  of  brutes  is  pceviJJmcp.  But  the  in- 
juiies  (Icnc  to  us,  or  intended  asamft  us  by  ration- 
al creatuiTs,  julUy  caufe  dilpleafure,  or  refent- 
ir.cnt.  Whether  tlie  injury  immediately  fall  onus. 
or. on    othcrsj    it  may  be  an   objett  of  difpleafute  ; 


Serm.  XXVIII.]       Chrifiian  Religion.  357 

Jbut,  in  the  former  cafe,  the  refentment  will  be  more 
fenfible  and  a6live,  becaufe  the  principle  of  felf- 
prefervation  operates  more  fuddenly  and  power- 
fully, than  the  principle  of  compaffion  for  otheis. 

This  difpleaiure  at  ijijury  implies  a  defire  to  re- 
move, or  prevent  it.  We  cannot  be  willing  to  fuf- 
fer  an  evil  which  we  think  to  be  malicioufly  in- 
tended, or  unjuftly  inflifted.  A  principle  of  pie- 
ty may  compofe  and  calm  our  fpirits  under  injur- 
ies, and  rcftrain  us  from  violent  methods  of  rc- 
drefs  ;  but  the  injuries  themfelves  will  be  painful, 
while  they  are  felt,  and  tolerable  only  until  they 
can  be  innocently  removed. 

When  violence  approaches  our  perfons,  or  our 
properties;  the  firft  rifmg  of  refentment  is  certainly- 
innocent.  It  is  only  the  call  of  nature  to  put  our- 
felves  in  a  pofture  of  defence,  and  to  ward  off  the 
impending  evil. 

As  we  naturally  love  life,  fo  we  have  an  innate 
defire  of  efteem.  Any  contempt  or  reproach  of- 
fered to  our  charadlers,  unavoidably  excites  dif- 
pleafure,  and  prompts  us  to  felfvindication.  And 
we  have  the  lame  right  to  guard  our  reputations 
as  our  perfons.  Our  feelings,  in  both  cafes,  urge 
us  to  defend  ourfelves  ;  but  reafon  and  piety  muft 
prefcribe  the  means,  and  prudence  guide  us  in  th« 
ufe  of  them. 

We  feel  not  only  for  ourfelves,  but  for  others, 
Compaffion  is  a  natural  fcntiment,  as  well  as  felf- 
love.  The  fight  of  a.  danger  threatening  our  fel-i 
low  creatures,  roufes  us  to  interpofe  for  their  pro- 
tediori.  We  fympathize  with  others  in  their  grief, 
even  though  we  know  not  its  caufe.  But  we  never 
fympathize  with  them  in  the  violent  paroxifm* 
of  their  anger.  We  rather  feel  for  thofe  who  are 
the  objects  of  this  paflion,  and  exert  ourfelves  to 
defend  them  again (l  it. 

Farther  :  As  there  is,  in  our  nature,  a  principle 
of  rclcntment  againft  injury  ;  fo  there  is,  in  a  vir- 
Z 


358  Duties  of  the        [Serm.  XXVIII. 

tuous  temper,  a  holy  difpleafure  againft  moral  ev- 
il ;  and  this  is  fometimes  in  fcripture  called  anger. 
It  is  faid,  in  commendation  of  the  Ephefians,  that 
"  they  could  not  bear  them  who  were  evil."  When 
Mofes,  defcending  from  the  mount,  beheld  the  If- 
raehtes  worihipping  a  golden  calf,  his  anger  was 
exceeding  hot,  and,  in  the  heat  of  his  indignation, 
he  call  down  and  brake  the  tables  of  ftone  which 
were  in  his  hands.  It  is  to  be  remarked,  however, 
that  he  did  not  break  the  tables,  before  he  came 
within  view  of  the  idolaters  ;  fo  that  by  this  a6lion 
he  ftrongly  teftified  his  holy  refentment  of  their 
horrid  impiety.  When  David  heard  Nathan's  (lo- 
ry concerning  the  rich  man,  whoj  fparing  his  own 
flocks,  had  taken  a  poor  neighbor's  only  Iamb  to 
make  an  entertainment  for  his  friend,  "  his  anger 
was  greatly  kindled  againft  the  man  who  had  done 
this."  The  virtuous  principle  rofe  in  honeft  in- 
dignation againft  fuch  an  inhuman  a6lion.  When 
our  divine  Lord  perceived  the  prodigious  obftina- 
cy  of  the  Pharifees,  *'  he  looked  about  upon  them 
with  anger,  being  grieved  for  the  hardnefs  of  their 
hearts."  This  example  ftiews,  that  reproof,  in 
cafes  of  great  and  obftinate  wickcdnefs,  ought  to 
be  adminiftered  in  fuch  a  manner,  as  will  exprefs 
both  a  companionate  concern  for  the  off"enders, 
and  a  virtuous  indignation  againft  their  vices. 
Eli's  reproof  to  his  ungodly  fons  was  much  too 
foft  and  gentle,  when  he  faid,  *'  Why  do  ye  fuch 
things  ?  I  hear  of  your  evil  dealings  by  all  tliis 
people.  It  is  no  good  report  that  I  hear  of  you. 
Ye  make  the  Lord's  people  to  tranfgrefs."— 
He  was  not  only  a  father,  but  a  pricft  and  a  mag- 
iftrate  ;  and  he  ought,  in  this  cafe,  to  have  aftcd 
with  greater  authority.  God  therefore  fays,  *'  I 
will  judge  the  houfe  of  Eli  forever,  for  the  iniqui- 
ty whicli  he  knoweth,  bccaufe  his  fons  made  thcm- 
felves  vile,  and  he  reftrained  them  not." 
We  have  Ihewn  how  far  anger  is  innocent. 


Serm.  XXVIII.]       Chrijlian  Rdigicn.  35^ 

II.  We  proceed  to  (hew,  in  fome  inflances,  when 
it  becomes  finful. 

1 .  Anger  is  Cnful,  when  it  rifes  without  cavfe, 
"  Whofoever,"  fays  our  Lord,  *'  (hall  be  angry 
with  his  brother  without  a  caufe,  fhall  be  in  dan, 
ger  of  the  judgment." 

Confidering  the  imperfeftion  of  human  nature, 
and  the  various  intereds,  habits  and  educations  of 
mankind,  you  may  expe6l  often  to  meet  wiih  things 
not  perfectly  agreeable  to  your  wifhes  and  feelings. 
If  you  will  fufFer  yourfelf  to  be  vexed  and  difturb- 
ed  with  every  trivial  affront,  every  difrefpeftful 
word,  every  oppofition  to  your  opinion,  every 
negle6l  of  the  little  pundilios  of  ceremony,  you 
may  be  in  continual  vexation  of  Spirit.  It  is  a 
weak  and  vain  mind,  that  can  difpenfe  with  no 
little  errors  in  other  people's  fentiments,  and  bear 
with  no  faults  in  their  behavior.  Before  you  ex- 
p.e£l  perfeflion  in  your  neighbors,  attain  to  per- 
feftion  yourfelf.  Before  you  demand  that  all  men 
fhall  pleafe  you,  fludy  to  pleafe  all  men  in  all 
things.  The  more  careful  you  are  to  gratify  the 
humors  of  others,  the  more  eafily  you  will  over- 
look or  pardon  their  failings. 

2.  Rajh  anger  is  finful.  **  Be  not  hafly  in  thy 
Spirit  to  be  angry." — "  Be  flow  to  wrath." 

You  fuppofe  your  neighbor  has  done  you  an  in- 
jury ; — but  poffibly  you  miftake  the  cafe — exam- 
ine it  coolly — go  and  converfe  with  the  man — hear 
what  he  has  to  fay — admit  every  rcafonable  ex- 
cufe.  If  you  are  angry  before  you  know  there  is 
caufe,  you  are  angry  without  caufe.  *'  Charity 
fuffers  long  and  is  kind  ;  it  is  not  eafily  provok- 
ed ;  it  believeth  all  things,  and  hopeth  all 
things." 

3.  Anger  is  finful,  when  it  exceeds  the  demerit  of 
its  caufe  ;  for  fo  far  as  it  overrates  the  offence,  it 
is  without  caufe, 

Z  2 


S6o  Duties  of  the  [Serm.  XXVIII. 

Anger  is  a  felfifh,  blind,  heady  paflion  :  It  is  ex- 
tremely apt  to  aggravate  injuries  by  adding  fi£]ti- 
tious  circum fiances.  If  you  meet  with  a  provoca- 
tion, ftand  upon  your  guard  :  You  arc  in  greater 
danger  from  your  paflTion  within,  than  from  the 
fuppofed  enemy  without.  Hearken  not  to  its  in- 
flammatory fuggeftions  :  Liften  rather  to  the  foft 
and  kind  voice  of  Charity  ;  Ihe  will  tell  you  to 
jnitigate  the  offence  ;  fhe  will  caution  you  not 
fully  to  depend  on  the  judgment  which  anger  has 
formed  ;  but  to  make  fome  deduftions  from  it  ; 
fhe  will  advife  you  to  judge  equitably,  and  not  ac- 
cording to  the  firfl  appearance. 

4.  Anger  is  fmful,  when  it  breaks  out  into  inde- 
cent, reviling  and  reproachful  language. 

Mofes,  though  exceedingly  meek  in  his  general 
temper,  once  fell  into  fuch  a  fudden  heat  of  paf- 
Con,  that  he  fpake  unadvifedly  with  his  lips.  For 
this  tranfgreflion,  he  was  denied  the  privilege  of 
entering  into  Canaan.  Our  Savior  has  warned  us, 
that  if  we  exprefs  our  anger  in  terms  of  reproach 
and  contempt  againfl  our  brethren,  wc  expofe  our- 
felves  to  an  aggravated  punifliment.  It  is  the  ad- 
vice of  an  apollle  of  Chrifl,  "  Be  pitiful,  be  cour- 
teous, not  rendering  railing  for  railing,  but  con- 
trariwife,  bleding;  knowing,  that  hereunto  ye  are 
called,  that  ye  Ihould  inherit  a  blefTing."  This  ad- 
vice comes  to  us  recommended  and  enforced  by 
the  example  of  Chrifl  himfelf,  "who,  when  hewa:*. 
reviled,  reviled  not  again  ;  when  he  fuffered  threat- 
ened not,  but  committed  himfelf  to  him  who  judg- 
cth  righteoufly."  The  obfervation  of  Solomon  is 
often  verified  in  experience,  "  A  foft  anfwer  turn- 
cth  away  wrath,  but  grievous  words  flir  up  anger. 

5.  Anger  is  fmful,  when  it  prompts  to  defigns^ 
Or  a6t.s  of  revenge. 

The  divine  law  authorifed  a  judge,  when  an  injured 
perfon  applied  to  him  for  redrcfs,  to  give  an  eye  for 
iin  eye,  and  a  tooth  for  a  tooth.     The  Jewilh  doc- 


Serm.  XXVIII.]     Chrijlian  Religion.  361 

tors  henoe  abfurdly  inferred,  that  the  party  injur- 
ed, not  only  was  bound  to  demand  retalia'ion,  but 
might  execute  with  his  own  hand  fuch  a  meafure 
of  revenge  as  the  law  prefcribed.  This  perverfion 
of  the  law  our  Lord  condemns  ;  and,  on  the  con- 
trary, teaches  his  difciples,  that  they  are,  in  no  cafe, 
to  revenge  an  injury  ;  and  that,  in  many  cafes,  ef- 
pecially  where  the  injury  is  but  fmall,  on  fuch  as 
may  be  borne  without  great  inconvenience,  it  is 
better  to  pafs  it  by  unnoticed,  or  overcome  it  by 
goodnefs,  than  to  provoke  frefh  injuries,  and  per- 
petuate a  contention,  by  feeking  redrefs  in  law. 
'''  Ye  have  heard,"  fays  he,  *'  that  it  hath  been  faid. 
An  eye  for  an  eye,  and  a  tooth  for  a  tooth  :  But  I 
fay  unto  you,  that  ye  refifl  not  evil ;  but  whofoev- 
er  Ihall  fmite  thee  on  thy  right  cheek,  turn  to  him 
the  other  alfo  ;  and  if  a  man  will  fue  thee  at  the 
law  and  take  away  thy  coat,  let  him  have  thy  cloai; 
alfo  ;  and  whofoevcr  ftiall  compel  thee  to  go  a 
mile,  go  with  him  twain."  To  the  fame  purpofe 
is  the  inxlrudion  given  by  St.  Paul  to  the  Romans., 
*'  Blefs  them  who  perfecute  you — blefs  and  curfe 
not — recompenfe  to  no  man  evil  for  evil — provide 
things  honell  in  the  fight  of  all  men — avenge  not 
yourfclves,  but  rather  give  place  to  his  wrath,  who 
hath  faid,  Vengeance  is  mine  ;  I  wiU  repay — there- 
fore if  thine  enemy  hungerj  feed  him  ;  if  he  thirft, 
give  him  drink ;  for  in  fo  doing,  thou  fhalt  heap 
coals  of  fire  on  his  head.  Be  not  overcome  of 
evil,  but  overcome  evil  with  good." 

6.  Anger  is  criminal,  when  it  fettles  into  malice. 

Though  you  fhould  not  in  word  or  action,  at- 
tempt any  thing  like  revenge ;  yet  if  you  are 
continual] 7  brooding  over  a  fuppofcd,  inju- 
ry ;  Iludying  to  aggravate  it;  calling  up  in  your 
n.ind  a  thoufand  unfavorable  feniimcnts  concern- 
ing him  who  has  done  it  ;  liftening  with  plcafuie 
to  every  evil  thing  which  you  hear  of  him  ;  and 
contemplating  with  delight  every    miiforlune   that 

Z3 


362  Duties  of  the       [Serm.  XXVIIl. 

befals  him  ;  you  are  guilty  in  the  eyes  of  that 
Being  who  looketh  on  the  heart,  and  who  hath 
laid,  "  Thou  fhalt  not  hate  thy  brother  in  thy 
heart — thou  (halt  not  avenge,  nor  bear  any  grudgfe 
againfl  the  children  of  thy  people  ;  but  thou  fhalt 
love  thy  neighbor  as  thyfelf."  It  is  this  indulgence 
of  anger,  which  the  ApolMe  feems  chiefly  to  intend, 
when  he  cautions  againft  finful  paflion  ;  for  he 
immediately  adds,  *'  Let  not  the  fun  go  down 
upon  thy  v/rath."  A  wife  man  may  htfurprifed  by 
anger ;  but  it  rejts  only  in  the  bofom  of  fools. 

We  proceed  to  obferve, 

III.  To  this  caution  againft  finful  anger  the  A- 
poRle  fubjoins  another,  which  is  nearly  connefted 
with  it.  "  Neither  give  place  to  the  devil." 

By  placing  thefe  two  cautions  together,  the  A- 
pollle  intimates,  that  finful  paffion  often  arifes 
from  the  influence  of  the  devil  ;  and  that,  when 
paffion  prevails,  we,  in  a  peculiar  manner,  give 
place  to  this  malignant  fpirit,  and  yield  ourfelve« 
to  his  power. 

"  Every  man  is  tempted,  when  he  is  drawn  a- 
way  of  his  own  lulls  and  enticed."  And  it  is  by 
means  of  thefe  lulls,  that  the  adverfary  finds  free 
accefs  to  the  human  mirid.  Againil  the  great  Re- 
deemer he  gained  no  advantage,  becaufe  he  found 
in  hin)  no  unruly  paffion,  or  irregular  inclination! 
♦'  lie  that  is  born  of  God,  keepelh  himfelf,  and 
that  wicked  one  toucheth  him  not."  But  "  he 
works  in  the  children  of  difobedience;"  for  "  they 
v/alk  according  to  the  courfe  of  this  world,  fulfill- 
ing the  dcHrcs  of  the  fleffi  and  of  the  mind." 

If  then  you  would  not  give  place  to  the  devil, 
fee  that  you  iubdiie  your  lulls  and  rule  your  fpir- 
its.  'rh:fe  are  the  traitors  within,  who  hold  a 
corrcfijond'.ince  with  the  enemv,  and  fccretly  open 
io  him  the;  gates  of  the  fortrcfs.  }iy  flaying  thefCj 
yoii  will  frullr.itc  his  deli^ns  againfl  you.  They 
v.'ho  repent  and  aeknowIcdg"e  the  truth,   are  faid  tvJ 


Serm.  XXVIII.]     Chrijlian  Religion,  3^3 

*'  recover  themfelves  out  of  the  fnare  of  the  devil, 
by  whom  they  were  taken  captive  at  his  wilK"  As 
thefe  Ephefians  had  been  •'  taught  to  put  off,  con- 
cerning their  former  converfation,  the  old  man, 
which  is  corrupt,  according  to  deceitful  lulls,"" 
it  might  be  expt6led,  that  *'  they  would  refill  the 
devil,"  and  no  more  permit  him  to  work  in  them, 
as  he  had  done,  •*  while  they  all  had  their  convei^ 
fation  in  the  lulls  of  the  fleih."  * 

Your  firft  care  then  mull  be  to  **  abllain  from 
flelhly  lulls,  which  war  againll  the  foul  ;"  to  re- 
ftrain  the  excelTes,  and  correal  the  irregularities  of 
pafllon,  and  Ihun  thofe  evil  communications,  which 
corrupt  good  manners. 

Be  watchful  againll  the  temptations  which  moft 
cafily  befet  you,  and  keep  yourfelves  from  your 
own  iniquity.  Get  acquainted  with  yourfelves, 
learn  the  bias  of  your  conllitution,  obferve  your 
predominant  palfions,  and  guard  the  weak  lide, 
where  the  enemy  will  be  moll  likely  to  make  an 
affault,  and  will  moft  ealily  effe£l  an  entrance. 

Withftand  the  beginning  of  temptations.  When 
evil  thoughts  and  dangerous  paffions  move  within 
you,  immediately  difpolfefe  them.  Let  them  not 
lodge  there ;  *'  for  when  lull  hath  conceived,  it 
bringcth  forth  Cn  ;  and  fin,  when  it  is  finilhed, 
Ijringeth  forth  death." 

In  all  your  important  concerns ;  efpecially  in 
niatters  which  relate  to  religion,  a€l  with  calmnefs 
and  deliberation.  *'A  prudent  man  will  look  well 
to  his  goings  ;  but  the  fooHfh  pafs  on  and  are 
punilhed."  If  you  hallily  obey  every  fuggeflion, 
and  blindly  follow  every  impulfe,  you  have  no  fe- 
curity  ;  you  are  taken  captive  by  Satan  at  his  will. 
When  a  thought  is  fuggefted,  or  an  inclination  ex- 
cited, examine  it  before  you  comply  with  it — in- 
quire, whether  it  be  agreeable  to  rcafon  and  the 
word  of  God  ;  whether  it  be  of  a  holy  tendency  ; 
what  e£Fe£t  the  indulgence  of  it  will  have  on  ygu3: 

Z4 


364  Duties  of  the  [Sbrm.  XXVIII, 

temper  ;  what  will  be  the  confequencesof  it  to  oth- 
ers ;  and  admit,  ot  rejeft  it,  according  to  the  refult 
of  thofe  inquiries. 

That  you  may  not  give  place  to  the  devil,  arm 
yourfelves  with  the  fword  of  the  Spirit,  which  is 
the  word  of  God.  Thus  did  the  Captain  of  our 
falvation.  Satan  tempted  him  to  falfe  worChip  ; 
Jcfus  replied,  "It  is  written,  Thou  fhalt  worfhip 
*the  Lord  thy  God."  Satan  perverted  the  fcripture 
to  encourage  a  raOi  confidence  in  God's  promife. 
The  Savior  anfwered,  "  It  is  written,  Thou  fhalt 
not  tempt  the  Lord."  Store  your  minds  with 
fcriptural  knowledge,  that  you  may  always  have  an 
argument  ready  againft  every  evil  fuggeftion.  At- 
tend to  the  plain,  obvious,  literal  fenfe  of  fcrip- 
ture, and  govern  yourfelves  by  it,  that  you  may 
not  be  milled  by  the  flight  9nd  craft  of  them  who 
lie  in  wait  to  deceive. 

The  divine  word  will  furnifh  you  with  an  an- 
iVer  to  every  temptation,  and  an  argument  againfl 
e*/ery  fm.  If  you  perceive  an  evil  thought  or  paf- 
fion  ilirring  within  you,  confront  it  by  fome  per* 
tinent  paffage  of  facred  writ.  If  doubts  fhould  a- 
rile  concerning  any  doftrine  of  religipon,  go  to  the 
word  of  God  and  inquire,  whether  it  is  clearly  an4 
cxprefsly  taught  there  :  If  it  is  ;  then  fubmit  to  its 
genuine  influence  ;  and  fludy  no  evaGons  to  pacify 
a  guilty  confcience.  If  you  are  tempted  to  tn  ac- 
tion, which  tlie  word  of  God  evidently  condemns; 
contrive  no  excufes  and  palliations  ;  but  fay  witU 
the  patriarch,  "  How  can  I  do  this  great  wicked- 
nefs,  and  fm  againll  God  ?"  If,  under  a  luppofed 
injury,  pafiion  urges  you  to  fome  violent  meafures 
for  redrels,  remember  the  words  of  the  ApolUe, 
■'Dearly  beloved,  avenge  not  yourfelves,  but  rath- 
£1  give  place  to  wrath  ;"  i.  e,  give  place  to  the 
wrath  and  jufticc  of  C^-od,  for  vengeance  belongs  to 
liini.  If  rcligittn  is  reprefentcd  in  a  dilcouraging 
I'-'^^-'^i ;  inquire  wl'eti'.cr    this  is  the    light  in  v.iiich 


Serm.  XXVIII.]     Chrijlian  Religion.  365 

the  Savior  exhibits  it.  Think  of  his  kind  invita- 
tion and  promife,  *-  Come  unto  me,  all  ye  that  la- 
bor^ and  are  heavy  laden,  and  I  will  give  you  reft. 
Take  my  yoke  upon  you,  and  learn  of  me,  for  I 
am  meek  and  lowly  in  heart,  and  ye  fliali  find  reft 
to  your  fouls  ]  for  my  yoke  is  eafy,  and  wy  burden 
is  light.  If  you  excufe  yourfelves  from  prayer,  or 
any  other  duty,  under  a  notion  that  you  are  n^ 
fit  for  it,  and  fhall  confequently  incur  greater  guilt 
in  the  obfervance,  than  in  the  neglefl  of  it,  look  in- 
to the  Bible,  and  fee  whether  thefe  are  notexprefs-. 
ly  enjoined  on  all,  without  diftin6lion,  and  wheth- 
er your  excufe  is  once  admitted  there.  If  you  are 
tempted  to  delay  the  work  of  religion  ;  hear  what 
the  fcripture  fays;  "  Boaft  not  of  tomorrow"—' 
*'  Behold  now  is  the  accepted  time."  Are  you  in- 
clined to  entertain  loofe  thoughts  of  the  na- 
ture of  religion  ?  Attend  to  the  Savior's  words  : 
"  Strive  to  enter  in  at  the  ftrait  gate,  for  many  will 
feck  to  enter  in,  and  (hall  not  be  able." 

Thus  you  are  to  repel  the  temptations  which  ap- 
proach you. 

Again  :  That  you  may  not  give  place  to  the 
devil,  take  lime  to  confider,  whether  any  motive 
fuggefted  in  favor  of  fin  is,  in  its  nature,  fo  power- 
ful, as  the  arguments  which  the  fcripture  offers  a- 
gainft  it.  Apply  to  yourfelves  the  Apoftle's  expof- 
tulations  with  the  Romans  :  "  What  fruit  had  ye 
then  in  thofe  things,  w^nereof  ye  are  now  albamed  ? 
For  the  end  of  thofe  things  is  death."  Employ 
yourfelves  in  pious  meditations,  in  player,  and  in 
convcrfe  with  the  word  of  God.  When  Satan 
finds  a  foul  empty  and  fwept  of  every  ferious 
thought  and  difpolition,  he  enters  in  and  dwells 
there.  They,  in  whom  he  dwells,  are  fuch  as  give 
him  place.  They  who  refift  him,  find  him  a  con- 
querable enemy. 

Wc  fometiines  complain  of  temptations ;  but  our 
greateil  danger  is  from  ourfelves.     Thty    will  not 


3^6 


Duties  of  the,  ^c,     [Serm.  XXVIII. 


efTenllally  injure  us,  unlefs,  by  the  indulgence  of 
fome  criminal  paffion,  we  give  them  place.  The 
befl;  men  may  be  molefted  by-  the  adverfary ;  but 
fteady  vigilance,  and  firm  refiftance,  will  give  them 
the  vidory.  The  God  of  peace  will  bruife  Satan 
under  their  feet. 

To  conclude  :  Let  us  confider  the  danger  to 
which  we  are  expofed  from  the  bufy  malice  of  evil 
fpirits  ;  and  remember  that  our  danger  is  then  the 
greateft,  when  our  paflions  rife  the  higheft.  Let 
us  be  fober  and  vigilant,  becaufe  our  adverfary  the 
devil,  goeth  about,  feeking  whom  he  may  devour: 
Him  let  us  refill,  ftedfaft  in  the  faith;  thus  the 
God  of  all  grace,  who  hath  called  us  to  his  eternal 
glory  by  Chrift  Jefus,  will  make  us  perfeft,  eftab- 
lifti,  ftrengthen  and  fettle  us.  To  Him  be  glorj' 
and  dominion  for  ever  and  ever.     Amen, 


SERMON       XXIX. 


EPflESIANS  iv.  2§. 


Let  him  that  Jlole,  Jltal  no  more  ;  hut  rather  let  him 
labor,  working  with  his  hands  the  thing  which  is 
good,  that  he  may  have  to  ^ive  to  him  that  need^ 
€th, 

1  HESE  words  may  be  confidered  as 
an  explanation  of  the  eighth  command  in  the  dec- 
alogue, which  fays,  "  Thou  fhalt  not  Ileal. "  This 
command,  by  natural  conllru61;ion,  forbids  all  in- 
juries to  our  neighbor's  property;  and  confequently 
requires  us  to  procure  the  neceflaries  of  life  by  our 
own  induftry.  "  Let  him  that  ftole,  fteal'no  more ; 
but  rather  let  him  labor." 

We  will  illullratc  the  text  in  feveral  obferva- 
tions. 

I.  Here  is  a  general  prohibition  of  thejt. 

This  prohibition  fuppofes  diflinft  rights  and  fep- 
arate  properties.  If  it  had  been  the  intention  of 
the  great  Lord  of  all  things,  that  his  fervantsftiould 
ufe  his  goods  in  common,  he  never  would  have  en- 
afted  a  law  againft  dealing  ;  for  where  one  man 
has  no  property  diflinft  from  another,  there  is  no 
room  for  the  crime,  and  no  occafion  for  a  law  a- 
gainft  it.  If  each  man  has  a  perfonal  diftindion 
from  all  others ;   and  if  his  limbs,  flcill,  inyeiitionj 


368  Duties  of  the         [Serm.  XXIX. 

and  labor  are  his  own,  and  not  his  neighbors,  then 
the  fruits  of  his  ftudy,  induftry  and  enterpiife  be- 
long to  himfelf,  and  to  no  one  elfe.  And  whatev- 
er he  obtains  by  means  not  injurious  to  others,  he 
has  a  right  to  pofTcfs,  and  none  has  a  right  to  take 
it  from  him,  either  by  violence  or  artifice.  By  the 
prohibition  of  robbery,  theft  and  fraud,  God  has 
confirmed  to  every  man  his  property,  and  warned 
others  not  to  invade  it. 

We  are  placed  in  a  ftatc  of  mutual  dependence. 
No  tnan  polfeffes,  or  can  alone  procure  every  thing 
which  he  wants  ;  but  each  muft  receive  fomething 
fior.i  another.  There  is  among  men  a  great  di- 
verfity  of  talents,  abilities  and  conditions.  Some 
have  ftrength  and  others  ikili — fome  have  riches, 
others  capacity  for  labor.  The  rich  need  the  poor 
man's  labor ;  the  poor  need  the  rich  man's  fuper_ 
fluity  ;  all  need  mutual  afTillance.  It  was  the  de- 
figu  of  providence,  that  we  lliould  live  in  fociety 
and  fubiiflby  reciprocal  aid.  And  this  aid  fliould 
b^  voluntarv.  The  rich  have  no  right  to  exaft  the 
poor  man's  iervice  without  his  confcnt,  or  toufe  it 
without  -ivagcs  ;  nor  have  the  poor  a  right  to  take 
the  rich  man's  propeity  witijout  his  knowledge,  or 
without  CG  Ui  pen  fa  ti  on.  In  ftort  no  man  has  a 
right  to  live  at  the  expenfe  of  others,  while  he  can 
live  by  his  labor,  or  to  fupport  himfelf  by  any 
kind  of  labor,  that  is  injurious  to  his  neighbois. 

Slealing,  in  common  acceptation,  is  "  taking  and 
carrying  av/ay  another's  goods  in  a  fccret  manner, 
«nd  wiihout  his  confent."  But  this  loecies  of 
wrong  is  not  the  oniy  thing  forbidden  in  the  divine 
law.  under  the  name  of  Acaling  ;  for  the  reafon  of 
th;:  !  ivv  extends  to  every  kind  ol^  deception  and 
frpiud,  hv  which  one  can  injure  the  property  of  an- 
ot[>er.  The  Apoillc  oppofes  Icbcr  to  theft;  and 
thcfjU'rc  m  his  idea  of  theft  are  included  all  thofe 
Tu.inlt  Tncthods, which  men  take  for  :i  maintenance, 
lu.iic.i  tl.'aii  apply  tlicmrdves  to  labor.     If  the   in^ 


Serm.  XXIX.]       Chrijlian  Religion,  369 

jury  done  to  our  neighbor  is  that,  which  makes 
Healing  criminal,  then  it  is  criminal  to  transfer  to 
ourfelves  his  property  in  any  other  way  which  is 
injurious  to  him.  "  Ye  fhall  not  fteal,"  fays  Mo- 
les, "  nor  deal  falfely,  nor  lie  one  to  another."— 

"  Thou  fhalt  not  defraud  thy  neighbor,  nor  rob 
him,  nor  fhall  the  wages  of  him  that  is  hired  abide 
with  thee  until  the  morning."  The  Apoftle  fays, 
*'  Let  no  man  go  beyond,  nor  defraud  his  brother 
in  any  matter  ;  for  the  Lord  is  the  avenger  of  all 
fuch."  We  muft  therefore  underiland  the  prohi- 
biiion  in  the  text,  as  relating  to  every  unfair,  indi- 
rc6l.  difhoneft  way,  by  which  one  may  transfer  to 
himi'eif  the  property  of  another  ;  whether  it  be  un- 
faithfulnefs  to  a  truft  repofed  in  hirn ;  the  embez- 
zlement of  goods  committed  to  him  ;  contrading 
debts  without  ability  or  intention  to  pay  them  ;  fe- 
cretin^  and  detaining  loft  tbin2;s  which  he  has 
found  ;  taking  advantage  of  men's  ignorance  or_ne- 
ceffity  in  dealing  with  them  ;  making  falfe  preten- 
fions  of  poverty  or  infirmity  to  obtain  alms;  difa- 
bling  himfelf  by  extravagant  expenfe,  or  by  vol- 
untary alienation  of  property,  from  fatisfying  the 
jult  demands  of  creditors  •;  or  any  other  deceitful 
artifice  ;  for  in  all  fuch  cafes,  he  takes  that  from 
his  neighbors,  which  they  did  not  freely  and  un- 
derftandingly  confcnt  to  part  with. 

II,  This  prohibition  of  theft  is  a  virtual  injunc- 
tion of  labor.  For  if  a  man  may  not  live  at  the  ex- 
penfe of  others,  he  muft  live  at  his  own  ;  and  if  be 
has  not  the  means  of  fubfiflence,  he  mull  labor  to 
acquire  them.  The  Apoftle  fays,  '*  Let  him  that 
ftole,  fteal  no  more,  but  rather  let  him  labor,  work- 
ing with  his  hands."  If  every  man  is  not  bound 
to  work  with  his  hands,  yet  every  man  is  bound  to 
do  this  rather  than  fteal.  No  plea  of  neccflity  can 
be  admitted  in  juftification  of  difhonefty.  The 
poor  arc  God's  charge  ;  but  he  allows  them  not  to 
invade  the  rights  of  others,  And  if  the   poor  may 


37©  J>wtusoftIic  [Serm,  XXIX. 

not  do  this,  much  lefs  may  the  rich,  who  have  all 
things  and  abound.  So  facred  a  thing  is  property, 
that  God  declares  himfelf  the  revenger  of  all  fuch, 
as  in  any  matter  defraud  their  brethren. 

No  man  has  a  right  to  Hve  on  charity,  as 
long  as  he  can  live  by  labor.  The  Apoftje  does 
not  fay,  Let  him  btg^  but  let  him  labor.  Charity 
is  much  recommended  in  the  gofpel.  They  who 
are  rich  mull  be  ready  to  diftribute.  If  there  are 
fome  who  are  bound  to  give,  there  are  others  who 
may  receive.  And  who  are  thefe  ?  The  Apoftle 
tells  us,  they  are  fuch  as  need  :  But  they  who  can 
labor  are  not  the  needy  ;  for  thefe  are  commanded 
to  labor,  that  they  may  give  to  the  needy.  The 
obje6ls  of  our  charity,  then,  are  thofe  needy  per- 
fons,  who  have  not  the  ordinary  comforts  of  life, 
nor  ability  to  procure  them  by  thtir  labor.  The 
Apoftle  fays,  "  If  any  man  will  not  work,  neither 
let  him  eat."  Let  him  not  be  fupported  by  your 
beneficence,  but  feel  the  effe6ls  of  his  own  idlenefs. 
There  are  fome  induftrious  and  prudent  people, 
who  hy  the  hand  of  providence  are  reduced 
to  fuch  difficulties,  as  really  to  need  the  help 
of  their  neighbors.  To  thefe  we  fhould  fhew 
mercy  with  cheerfulnefs.  But  to  vagrant  beggars, 
of  whom  we  know  nothing,  but  from  their  own  in- 
formation, we  are  bound  to  give  no  more  than  what 
their  immediate  prefervation  requires. 

The  obligation  to  labor  is  not  confined  to  the 
poor  ;  it  extends  to  all,  according  to  their  various 
capacities.  If  man  was  made  only  to  eat  and 
drink,  they  who  have  goods  laid  up  for  many 
years,  might  take  their  eafe,  eat,  drink  and  be  mer- 
ry. But  our  Apoftle  teaches  us,  that  we  have 
fomething  to  do  befides  fupplying  our  own  wants, 
and  thofe  of  our  immediate  dependents.  We  are 
to  communicate  to  fuch  as  need.  And  as  long  as 
there  are  fuch  with  us,  our  wanting  nothing  is  no 
rcafon  why  we  fhould  do  nothing.    There  are  fome 


Serm.  XXIX.]      Chnjlian  Religion,  371 

whofe  condition  raifes  them  above  manual  labor  ; 
but  none  whofe  rank  elevates  them  above  the  ob- 
ligation to  be  ufeful.  If  a  poor  man  fhould  be  in- 
duftrious,  that  he  may  gain  what  his  own  wants  re- 
quire, and  fomething  to  fpare  to  thofe  who  are 
poorer  than  himfelf,  the  rich  furely  (hould  devife 
liberal  things,  and  abound  in  every  good  work. 

The  neceffary  affairs  of  the  world  aannot  be 
managed  by  manual  labor  only  :  Some  muft  be 
employed  in  matters  of  government ;  fome  in  the 
education  of  youth  ;  fome  in  difpenfing  religious 
inftru£lions.  There  is  an  extenfive  field  for  vari- 
ous employments,  and  every  man  fliould  be  dili- 
gent in  his  own.  If  a  man  with  his  prefent  abili- 
ties may  be  ufeful,  with  greater  abilities  he  may  be 
more  fo.  Let  every  one  therefore  iludy  to  enlarge 
his  abilities,  that  he  may  extend  his  ufefulnefs. 

III.  The  Apoftle  teaches  us,  that  every  man  muft 
choofe  for  himfelf  an  honeji  calling  and  muft  work 
that  which  is  good. 

We  muft  employ  ourfelves  in  fome  kind  of  bufi- 
nefs  which  is  lawful  in  itfelf.  Every  occupation 
which  arifes  from  the  condition,  and  is  adapted  to 
the'exigences  of  mankind,  is  lawful.  Belides  real 
necefl'aries,  there  are  various  conveniences,  which 
we  may  reafonably  defire  j  and  every  employment 
which  contributes  to  the  improvement  of  human 
happinefs,  is  good  and  commendable.  Such  an 
employment  we  may  choofe,  and  no  other.  An 
occupation  g€)od  in  itfelf  may  be  unfuitable  for  us, 
becaufe  with  our  education,  means  and  abilities, 
we  cannot  direft  it  to  its  proper  end.  Here  we 
fhould  be  out  of  our  place.  We  are  to  maintain 
good  works  for  neceffary  ufes,  and  that  they  may  be 
profitable  to  men.  A  profeffion  incompatible  with 
our  ufefulnefs,  if  it  may  be  good  in  other  hands, 
cannot  be  fo  in  ours,  A  work  in  which  a  man 
makes  gain  by  the  expenfe,  and  enriches  himfelf 
by  the  lofs  of  others,  is   theft  erabellifhed  and  re- 


372  Duties  of  the  [Serm.  XXIX. 

fined.  As  our  calling  muft  be  lawful  in  itfdf,  fo 
we  muft  ufe  it  in  a  lawful  manner,  with  integrity, 
juftice  and  fidelity. 

From  thefe  obfervations  we  may  fairly  colle£l, 
that  gaming,  when  it  is  ufed  as  an  art  to  get  money, 
is  criminal,  for  this  obvious  reafon,  becaufe  it  is 
unprofitable  ;  and  what  one  gains  by  it  another 
tnuft  lofe.  Both  parties  cannot  be  gainers,  as  they 
may  in  the  employments  which  ariie  from  human 
wants ;  and  a  bufinefs  in  which  one  muft  neceffa- 
rily  lote  as  much  as  the  other  gets,  is  for  that  rea. 
fon,  immoral. 

This  leads  us  to  another  obfervation  ; 

IV.  That  in  all  our  labors  we  fliould  have  a  re- 
gard to  the  good  oi othf.rs.  The  Apoftle  fays,  "  Let 
him  labor — that  he  may  have  to  give  to  them  who 
need." — "  Work  with  your  own  hands,  that  ye  may 
xvalk  honeftly  toward  them  who  are  without,  and 
that  ye  may  have  lack  of  nothing." 

Tne  man  who  is  poor  ftiould  aim  to  mend  his 
circumftances,  and  to  provide  not  only  for  his  im- 
mediate fupport,  but  alfo  for  his  future  neceflities.. 
For  this  end  he  is  bound  as  well  to  frugality  and 
fobriety  in  his  expenfcs,  as  to  diligence  and  induf- 
try  in  his  calling.  They  who  labor  ilrenuoufly, 
and  fpend  profufely,  take  a  part  as  incon- 
lillent  wi'h  reafon  and  religion,  as  they  who 
work  not  at  all.  If  the  Chriftian  muft  work  to 
ferve  the  ends  of  charity,  he  muft  lay  up  fome- 
thing  for  the  day  of  ficknefs  and  the  time  of  old 
age,  when  he  will  be  unable  to  work  ;  for  the  firfl; 
piece  of  chanty  to  which  every  man  is  bound,  is  to 
keep  himfelf  from  being  a  burden  on  the  charity  of 
others. 

Next  to  himfelf,  the  Chriftian  is  to  provide  for 
them  of  his  houfehold.  If  he  ncglefts  thefe,  he  is 
worfe  than  an  infidel.  Nor  muft  he  provide  for 
thc'w prefeni  maintenance  only,  but  alfo  for  theiryu- 
turc  fupport  and  ufclulnefs*     This  is'beft.  done  by 


Serm.  XXIX.3       ChriJlUn  Religion,  373 

training  them  tip  to  induflry  in  fome  honeft  calling, 
and  by  forming  them  to  early  habits  of  virtue  and 
piety. 

Hence  it  appears,  that  the  Chriftian,  in  ordinary 
cafes,  is  not  bound  to  give  to  others  all  thai  he  can 
fave  out  of  the  fruits  of  his  labor ;  for  then  he 
could  not  make  that  provifion  for  future  wants,  to 
which  juflice  and  charity,  as  well  as  prudence,  o- 
blige  him. 

It  appears  alfo  that  the  condition  which  fubje£ls 
us  to  the  neceflity  of  labor,  does  not  exempt  us 
from  the  obligation  to  beneficence.  The  rich  are 
indeei  under  the  highefl  obligations ;  but  the  poot 
are  not  excufed  :  And  every  one  will  be  accepted 
according  to  that  he  has.  The  Apoftle's  diretlion 
is,  'Let  every  man  lay  by  him  in  ftore  as  God  has 
profpered  him."  The  command  given  to  the  Jews 
was,  'hat  "every  third  year  they  fhould  bring  forth 
ail  ihe  tenth  of  their  increafe  that  fame  year,  and 
iav  it  up  within  their  gates,  that  the  llranger,  the 
father! efs  and  the  widow  might  come  and  eat  and 
be  i'atisfied."  The  tenth  of  the  increafe  of  every 
third  year,  was  tl>e  thirteenth  part  of  their  yearly 
increafe.  The  proportion  required  of  all  was  the 
fame  ;  the  benefaftioa  therefore  would  be  greater 
or  lefs  according  to  each  one's  ability.  "  Withhold 
not  good  from  them,  to  whom  it  is  due,  when  it  is 
in  the  power  of  thy  hand  to  do  it.  Say  not  to  thy 
neighbor,  Go,  and  come  again,  and  tomorrow  I 
will  give,  when  thou  haft  it  by  thee." — "  Give  to 
him  that  aflctth  ;  and  from  him  that  would  borrow* 
of  thee,  turn  not  thou  away." — "As  there  is  op- 
portunity, do  good  to  all  men." 

We  fee,  that  We  may  not  negle£l:  the  needy,  in 
pretence  that  we  are  not  fo  able,  as  our  neighbor  is, 
to  relieve  them.  Perhaps  he  will  excufe  himfelf  in 
the  fame  manner.  Each  one  muft  attend  to  his 
own  duty,  and  not  wait  to  fee  whether  anotherwill 
do  his.  If  we  all  wait  for  one;  another,  nothing 
A  A 


374  Duties  cf  the  [SeUM.  XXIX. 

will  be  done  at  all.  If  we  think  our  poverty  ex- 
empts us  from  the  common  obligation  to  do  good, 
let  us  inquire,  whether  we  have  ufed  our  time  and 
fubflance  with  prudence  and  frugality.  If  our 
dilability  is  the  fruit  of  our  own  vice  arni  folly,  it 
will  be  but  a  miferable  kind  of  exemption  from  the 
calls  of  charity. 

The  obligaiion  to  ufefalnefs  liesindifcriminately 
on  all,  whether  in  a  public  or  private,  in  an  afflu- 
ent or  moderate  condition.  If  one  cannot  be  fo 
ufcful  as  another,  yet  he  may  be  ufeful ;  he  may 
fill  his  fmailer,  as  well  as  the  other  his  larger  cir- 
cle. 

That  we  may  be  ufeful,  wc  muft  be  quiet  and 
peaceable;  wc  mufl  injure  no  man  in  his  perfon, 
defraud  no  man  in  his  property,  and  wound  no  man 
in  his  reputation  ;  we  mufl  govern  our  fpirits,  bri- 
dle our  tongues,  and  render  to  all  their  dues. 

We  mud  confine  ourfclves  within  our  own  pro- 
per fphere,  for  here  ive  can  do  more  good  than 
el  few  here.  We  nmfl;  attend  to  our  perfonal  and 
domeflic  concerns,  the  labors  of  our  profeffion,  the 
order  of  our  families  and  the  education  of  our  chil- 
dren ;  and  never  raflily  invade  the  province,  orof- 
ficloufly  meddle  in  the  affairs  of  other  men.  Char- 
ity, indeed,  will  look  at  the  afFairs  of  others  ;  will 
fludy  to  relieve  their  wants,  reftify  their  miftakes 
and  redrefs  their  wrongs  :  But  fhe  will  not  pry  in- 
to their  fecrets,  take  part  in  their  contentions,  ob- 
trude her  advice  where  it  is  not  defired,  nor  pafs 
her  judgment  where  fhe  has  not  itiformation  ;  fhe 
will  not  go  up  and  down  as  a  talebearer,  diflurbing 
the  peace  of  neighbors  and  the  harmony  of  fami- 
lies. Leafl  of  all  will  fhe  quit  her  humble  Ration 
to  arrange  the  great  afFairs  of  communities,  and 
regulate  the  deep  politics  of  flates.  She  will  not 
exercife  hcrfelf  in  great  matters  and  in  things  too 
high  for  her.  She  will  not  clamor  againft  public 
mcafures  todifplay  her  own  importance  and  awak- 


SiRM.  XXIX.]       Chfijlidn  ReligwiK  37* 

en  a  fpirit  of  difcontent  in  others  ;  but  will  em- 
ploy her  influence  to  preferve  peace  where  it  fub- 
fifts,  and  to  reftore  it  where  it  is  interrupted. 

Wemuft  fill  up  our  time  with  diligence  in  our 
proper  bufinefs.  Our  ufefulnefs  depends  not  on 
our  moving  in  a  large  circle,  but  on  our  filling 
well  the  circle  affigned  us.  The  moon  is  ufeful  as 
an  attendant  on  the  earth  ;  but  in  vain  could  fhe 
undertake  the  office  of  the  fun,  to  enlighten  and 
warm  the  fyftem. 

We  are  to  do  every  duty  in  its  feafon,  and  regard 
each  branch  of  our  bufinefs  according  to  its  im^ 
portance.  While  we  purfue  the  work  of  our  fecu- 
lar  calling,  we  muft  labor  principally  to  fecure  our 
heavenly  intereft.  , 

In  all  our  works,  whether  fecular  or  fpiritual, 
charity  muft  dire6t  us.  In  the  exercifes  of  focial 
religion,  we  muft  ftudy  the  things  which  may  edify 
others,  as  well  as  ourfelves.  In  our  worldly  call- 
ing, we  muft  work  with  our  hands,  that  we  may 
give  to  fuch  as  need,  and  may  walk  honeftly  to- 
ward all  men.  Every  one  will  fay,  "  The  ruler  in. 
his  ftation  muft  feek  the  public  happinefs,  and  the 
minifter  in  his  profeftion  muft  watch  for  men's  ial- 
vation  ;  and  that  their  callings  muft  not  be  ufed 
merely  as  a  trade  to  get  a  livelihood."  This  is  ve- 
ry true  ;  and  it  is  juft  as  true  of  men  in  every  oth- 
er profeftion.  The  fcripture  plainly  enjoins  pub- 
lic fpirit  on  the  magiftrate,  and  love  to  fouls  on  the 
minifter,  as  principles  which  ought  to  govern  them. 
in  their  refpedive  offices  ;  and  it  juft  as  plainly  en- 
'joins  piety  to  God  and  benevolence  to  men  on  all 
others,  as  principles  which  fliould  govern  them  in 
their  worldly  occupations.  When  it  can  befhewn, 
that  the  farmer  in  his  field,  the  artificer  in  his  fliop, 
and  the  merchant  in  his  ftore,  may  labor  for  the 
fole  purpofe  of  acquiring  a  fortune,  and  without 
any  view  to  the  happinefs  of  mankind  ;  then  it  can 
be  fhewn;  that  a  miniftet  may  preach  in  the  pulpit, 
A  A  z 


37^  Dutiei  of  the,  &c,        [Serm.  XXIX, 

and  a  lAagiftrate  may  judge  on  the  bench,  merely 
for  the  fake  of  lucre,  and  without  any  regard  to  the 
rights  of  men  in  this  world,  or  their  happinefs  in 
the  next. 

Religion  is  a  common  concern,  and  equally  in- 
cumbent on  all  men.  Love  is  an  effential  princi- 
ple of  it,  and  as  effential  in  one  man  as  another. 
Without  a  fpirit  of  benevolence,  the  hufbandman, 
phyfician,  lawyer,  merchant  or  mechanic,  can  no 
more  be  religious,  than  the  miniiler  can.  We  are 
not  to  fuppofe,  that  religion  mull  be  a  fpiritual 
and  dilinterefted  thing  in  fome  people  only,  and 
may  be  a  felfifti  and  worldly  thing  in  all  others. — • 
It  muft  be  the  fame  in  all ;  and  the  general  nature 
of  it  is  not  in  the  leaft  altered  by  the  particular  bu- 
finefs  we  purfuein  life.  One  man  is  as  much  bound 
as  another  to  regard  the  temporal  happinefs  and  eter.. 
nal  falvation  of  his  fellow  mortals,  and  to  contrib- 
ute, in  his  place  and  according  to  his  ability,  to  the 
promotion  of  them.  This  command  of  the  gofpel 
refpefts  not  merely  particular  chara6l:Qrs,butChrir- 
tians  in  general.  "  Whatever  ye  do,  do  all  to  the 
glory  of  God — give  no  offence — pleafe  all  men  in 
all  things,  not  feeking  your  own  profit  but  the  pro- 
fit of  many,  that  they  may  be  faved." 


SERMON     XXX. 


E5HESIANS  iv.  29. 


Lei  no  eorrupt  sornmunication  proceed  out  of  your 
mouth,  but  that  which  is  good  to  the  itje  of  edifying ^ 
that  it  may  minijltr  grace  to  the  hearers* 

JN  this,  and  in  the  preceding  and 
following  verfes,  the  Apoftle  inftrufls  us,  how  the 
renewed  Chriftian  ought  to  walk,  that  he  may 
prove  the  fmcerity  of  his  heart,  do  honor  to  the  re- 
ligion of  Chrift,  and  ferve  the  intereft  of  his  fellow 
men. 

Having  affumcd  the  new  man,  which  is  created 
after  the  image  of  God,  he  muft  put  away  lying, 
fpeak  the  truth  to  his  neighbor,  rule  well  his  paf- 
fions,  and  give  no  place  to  the  devil :  He  muft  de- 
fraud no  man  ;  but  by  induflry  in  his  calling, 
provide  an  honeft  fupply  for  his  own  v/ants,  and  a 
charitable  relief  for  the  needy  and  helplefs  :  He 
mull  govern  hi<5  tongue  with  wifdom,  and  order  his 
fpeech  with  gravity,  that  he  may  not  corrupt  the 
manners,  but  aflill  the  virtue  of  thofe  v/ith  whom 
he  is  converf  .nt. 

The  general  end  to    which    we  muft:    direcl  our 

fpeech  is,  "  that  it  be  good  to  the  ufe  of  edifying. " 

In  purfuance  of  this    defign,  we  muft  avoid    luch 

communication,    as  would  corrupt    the  minds  and 

A  A  3 


378  Duties  of  the  [Serm.  XXX. 

manners  of  others  ;  and,    on  the  other  hand,  we 
mud  fo  fpeak  as  to  miniQer  grace  to  the  hearers. 

We-will  fhew,  fir  ft,  what  is  this  corrupt  com- 
munication, which  we  muft  avoid  ;  and,  fecondly, 
in  what  manner  we  may  minifter  to  the  edification 
of  thofe  whom  we  converfe  with. 

I.  We  will,  firft,  confider,  what  the  communi- 
cation is,  which  the  Apoftle  cautions  us  againft. 

Corrupt  communication  ftands  here  oppofed  to 
that  which  is  profitable  for  edifying,  and  which 
m.iniflers  grace  to  the  hearers.  It  muft  therefore 
intend  fuch  difcourfe,  as  would  corrupt  the  prin- 
ciples, and  vitiate  the  manners  .of  thofe  who  hear 

"As  it  was  the  defign  of  the  Creator,  that  we 
fhould  live  together  in  fociety,  fo  he  has  made  us, 
rot  only  capable  of  com.municating  our  thoughts, 
tut  fufceptible  of  impreflions  from  the  thoughts 
xvhich  are  communicated  to  us.  The  mind  is  in- 
fluenced to  a  virtuous  or  vicious  choice  by  the 
thoughts.  And  as  good  thoughts  fuggefted  to  us, 
aid  a  virtuous  choice,  fo  the  fuggeflion  of  evil 
thoughts  tends  to  a  vicious  choice.  Every  kind  of 
difcourfe,  which  offers  arguments  in  favor  of  fin, 
which  flrengihens  the  operation  of  dangerous  fen. 
liments — which  excites  evil  defires  and  inclinations 
—  or  weakens  the  motives  to  virtue  and  piety,  may 
b^  called  corrupt  communication,  becaufe  it  tends 
to  corrupt  good  manners. 

David  fays.  "  I  hate  vain  thoughts,  but  thy  law- 
do  I  love."  He  confiders  the  indulgence  of  vain 
thoughts  ns  inconfiflcnt  with  a  real  love  of.  and 
hnrerc  obedience  to  the  law  of  God.  Now  if  evil 
thoughts,  however  iuggefltd,  arc  dangeious,  pe- 
culiarly [o  arc  thofe  luggcfled  in  converlation  ;  for 
thcfe  we  receive  as  thoughts  whicli  have  already 
cxiflfd  in  th..'  minds  of  others— in  the  mind.s  of 
(  hnflian  p;ofclIois.  If  we  cdc'. m  the  perfon  who 
luggefted  them,    thcic   in    then    a  prelumpiion  ia 


Serm.  XXX.]         Chrijlian  Religion,  37^ 

their  favor.  They  come  to  us,  not  fimply  as 
thoughts,  but  as  thoughts  recommended  by  exam- 
ple. Chriftians,  therefore,  (hould  be  careful  that 
no  corrupt  communication  proceed  out  of  their 
mouth  ;  for,  coming  from  them,  it  tends  much 
more  to  corrupt  the  hearers,  than  if  it  came  from 
perfons  of  a  different  chara61:er  and  profelfion. 

X.  We  may  underfland  the  Apoflle  as  caution- 
ing us  againii  all  loofe  and  licentious  language. 

The  precepts,  inftitutions  and  doftrines  of  the 
gofpel  uniformly  diffuade  from  vice,  and  urge  to 
pu'ity  of  heart  and  manners.  If,  in  our  conver- 
fation,  we  throw  out  fentiments,  which  contradict 
this  holy  defigu — fentiments  which  lower  the  terms 
of  falvatioh,  weaken  the  obligations  to  virtue,  and" 
make  vice  appear  Icfs  infamous  or  dangerous,  than 
the  gofpel  reprefents  it — if  we  call  in  queflion  the 
irriportant  truths  of  religion,  make  light  of  divine 
inftitutions,  and  treat  with  an  air  of  contempt  a 
(Iri^lly  virtuous  and  godly  charadler,  our  commu- 
nication is  corrupt  in  its  nature,  and  pernicious  ia 
its  tendency. 

2.   Enticing  \?iUgndi^e_  is  foibidden. 

*'  They  who  therafelves  rejoice  to  do  evil,  de- 
light in  the  frowardnefs  of  the  wicked."  The 
r^umbcr  of  tranfgreflbis  is  fome  defence  againfl  the 
reproaches  of  the  worU,  and  iome  fecurity  againll 
the  upbraidings  of  confcience.  Hence,  determined, 
finners  are  induRr^ous  to  draw  others  into  a  part- 
nerfhip  with  them,  ijut  Chrim'ans  profcfs  4:o  have 
put  off  the  old  man,  and  to  have  put  on  the  new 
man.  It  may  therefore  be  c^cpetrcd  of  them,  tint 
they  fliould  be  grie\'ed  when  they  bcliold  the 
tranlgrefiionsof  the  wicked,  and  be  humbled  v.'hcn 
they  fee  the  falls  of  their  fellow  Chriftians.  Sure- 
ly they  will  not  lie  in  wait  to  deceive — they  will 
not  firemgLiicn  the  hands  of  evildoers — they  wilh 
not  caule  a  brother  to  oifend,  nor  rfjoicc  eve!?., 
when  an  enemy  falleth. 

A   A    A 


380  Duties  of  the  [Serm.  XXX. 

3,  Corrupt  communication  includes  all  kinds  o£ 
t;^m  difcourfe — all  fuch  language  as  offends  Chrif- 
tian  fobriety.  ferioufnefs  and  gravity,  favors  of  pro- 
fanenefs  and  impiety,  or  borders  on  obfcenity  and 
lewdnefs.  The  Apoftl-^  recommends  fuch  fpeech 
as  minifters  grace  to  the  hearers — fuch  as  is  favory 
and  grateful.  To  this  he  oppofes  corrupt  fpe*;ch— 
that  which  i^  offenfive  and  difgullful  to  the  fober 
and  virtuous — that  which  indicates  a  carnal  tafte, 
and  tends  to  vitiaie  and  debauch  the  hearers.  This 
corrupt,  communication  he  more  fully  explains  iri 
the  next  chapter.  *'  Let  not  uncleannefs  be  once 
named  among  you,  xvho  are  faints,  neither  filthi- 
nefs,  nor  foohih  talking,  nor  jelling,  which  are  not 
convenient." 

The  Apoftle  fpeaks,  as  if  he  would  not  fufpedl; 
that  a  profeifor  of  religion  can  addict  himfelf  to^ 
this  kind  of  language.  He  inti^iates  his  fears, 
however,  that  in  fome  unguarded  hours  ;  in  fome 
feafons  of  uncommon  cheerfulnefs,  one  may  hap- 
pen to  be  betrayed  into  it.  He  therefore  fays,  *'  Let 
010  corrupt  communication  proceed  out  of  your 
mouth."  Watch  over  your  heart  and  tongue,  ori 
all  occafions  and  in  all  companies,  that  you  never 
admit  a  fentiment  which  would  pain  your  own 
conTcicnce  in  the  refle6lion;  nor  once  let  flip  an  ex- 
preffion,  v/hich  would  corrupt  the  minds  of  oi.hers 
in  its  confequences.  Remember  that  you  are  call- 
ed [lints.  Let  your  language  be  fuch  as  becomes 
your  charafter.  Let  not  uncleannefs,  foolifh  talk- 
ing, or  hitter  jcfting,  be  once  uttered  by  you,  in 
fuch  a  manner  as  contradiiSls  this  facred  character, 
woynds  the  virtuous  feelings  of  your  Chrillian 
brethren,  or  encourages  vige  among  the  loofer  part 
ol  inariKirid. 

St.  James  fxivs,  *'  If  any  man  offend  not  in  word, 
the  fame  is  a  pcrfec^l;  man,  and  able  alfo  to  bridle 
the  whole  body."  David  rcfolved,  "  I  will  take 
hoed  to  my  wnys,  (hal   1  hn  not  with  my  tongue  : 


Serm.  XXX.]         Chrijiian  Religion.  g§l 

I  will  keep  my  mouth  with  a  bridle/'  The  iiioft 
watchful  Chriflians  may  probably  confefs,  that 
they  fotnetimes  have  been  off  their  guard  ;  and  in 
the  free  hours  of  fecial  converfation  have  uttered 
thofe  things,  which  on  fober  rcfle£iion,  they  would 
wifh  to  recal.  The  rccolleftion  of  thefe  heedlefs 
moments  {hould  awaken  a  feverer  caution.  Saints 
(hould  remember  that  their  reputation,  their  ufe- 
fulncfs,  yea,  their  very  religion  depends  on  the  good 
government  of  their  tongue.  "  For  every  idle 
word  they  mnfl  give  an  account.  By  their  words 
they  will  be  juilified  or  condemned.  Jf  they  feem 
to  themfelves  to  be  religious,  and*  bridle  KOt  their 
tongue,  their  religion  is  vain." 

II.  We  are,  fecondlj',  to  coniider  that  commti- 
jiicati.on,  which  is  good  to  the  ufe  of  edifying,  and 
which  minilters  grace -to  the  hearers. 

The  end  of  ipeech  is,  that  we  may  be  ufeful  to 
others,  either  by  mutual  converfation,  public  in- 
ftru6lion,  or  fecial  devotion.  I'o  regard  this  be- 
nevolent purpofe,  Chriflians  are  under  fpecial  ob- 
ligations, as  they  have  exprefsiy  covenanted  togeth- 
er to  afliil  one  another  in  the  great  concerns  of  re- 
ligion and  imn^ortaiity. 

Solomon  obferves,  that  **  the  lips  of  the  right- 
eous feed  many."  The  guod  man's  aim  is  not 
merely  to  ferve  himfclf,  but  to  diffufe  knowledge, 
virtue  and  happinefs,  according  to  the  mea.fure  of 
his  ability,  and  the  extent  of  his  influence.  If  he 
would  imparjt  his  bread  to  the  hungry,  and  his  rai- 
ment to  the  naked  ;  no  Icfs  will  he  inilrucl  the  ig- 
norant, warn  ihe  thoughtlefs  and  guide  the  waiv- 
dering. 

There  are  various  ways  in  vvhich  our  fi-eech  may 
be  ufeful  to  edifying. 

1.  Injlrutlion  is  ufeful  to  edifying. 

Parents  are  to  cdify  their  cliiidrcn  by  teaching 
them  the  commandments  of  God,  and  talking  of 
ihem,  when  they  fit   in   the   houfq,  and  vAim  they 


38a!  Duties  of  the  [Serm.  XXX. 

walk  by  the  way,  and  when  they  lie  down,  and 
when  they  arife.  They  muft  early  begin  this  im- 
portant work,  while  the  minds  of  their  children  are 
tender,  and  before  corrupting  fentiments  and  ftu- 
pifying  habits  have  gained  a  preoccupancy.  And 
confidering  the  pronenefs  of  youthful  age  to  forget 
religious  inllrudlions,  and  the  dangerous  tempta- 
tions which  attend  that  critical  period,  they  muft 
often  repeat  the  fame  things,  giving  line  upon  line, 
precept  upon  precept,  here  a  little,  and  there  a, 
little. 

Minifters  are  to  edify  their  hearers  by  explain^ 
ing,  urging  and  applying  the  great  truths  of  the 
gofpel.  They  are  to  warn  every  man,  and  teach 
every  man  in  all  wifdom,  that  they  may  prefent 
every  man  perfe6l  in  Chrift  Jefus.  They  are  in 
meeknefs  to  inftruft,  not  only  fuch  as  love  the 
truth,  but  thofe  alfo  who  oppofe  it,  if  peradven- 
ture  God  will  give  them  repentance. 

Private  Chritiians  fhould  edify  one  another. 
They  who  are  flrong  muft  bear  the  infirmities  of 
the  weak.  7'hey  who  have  knowledge  muft  con- 
defcend  to  men  of  low  eilate,  inform  their  under-^ 
ftanding  and  corre6l  their  miftakes. 

Much  difpuiing  about  religion  contributes  little, 
to  godly  edifying.  Difputes  are  ufually  intended 
rather  for  gaining  a  vi6lory,  than  for  giving  or  re- 
ceiving ufeful  information  ;  and  ihey  are  oftener. 
conducted  with  worldly  pride  and  confidence, 
than  with  Chriftian  meeknefs  and  fear.  Hence 
they  terminate  in  bigotry  and  alienation,  rather 
than  in  knowledge  and  charity.  But  i^  Chriftians, 
laying  apart  difputation,  would  freely  and  affec- 
tionately converle  together  on  the  important  fub- 
]e6ls  of  religion,  they  might  greatly  aftift  one  an- 
other in  their  fpirilual  concerns,  and  mightily  ad- 
vance the  common  intcrcffi  of  trutli  and  holinefs. 
Some  have  more  knowledge  and  greater  abilities 
than  utiiers  ;  and  even  weak  Cliriftians,  deeply  ex- 


Serm.  XXX.]         Chrijlian  Religion,  383 

perienced  in  religion,  may  often  communicate  uTe^ 
ful  and  important  thoughts  to  their  wifer  brethren. 
We  fliould  always  '■  be  ready  to  give  an  anfwer  to 
every  man,  who  aflcs  a  reafon  of  the  hope  that  is  ia 
us,  with  meeknefs  and  fear." 

2.  Reproof,  conducted  with  prudence,  is  ufeful 
to  edifying. 

It  is  a  command  of  the  la\v  of  Mofes,  "  Thoa 
fhalt  in  any  wife  rebuke  thy  brother,  and  not  fuf- 
fer  fin  upon  him."  It  is  a  command  of  the  gofpel 
of  Chrift,  "  If  thy  brother  trefpafs  againCl  thee,  re- 
buke him  ;  and  if  he  repent,  forgive  him." 

Chriftians  are  to  watch  over  one  another,  not 
with  jealoufy  and  hatred,  but  with  candor  and  love 
— not  that  they  may  efpy  faults  vv^here  there  are 
none,  or  publifh  thofe  which  they  find;  but  that 
they  may  give  feafonable  counfel  and  reproof, 
when  there  is  occafion,  and  thus  aid  each  other's 
repentance  and  amendment. 

Reproof  is  a  duJy  too  much  negle6led.  A  main 
caufe  of  the  negle6l,  is  the  difagreeablenefs  of  the 
ollice,  and  the  fear  of  offending.  One  reafon  why 
it  (o  often  offends,  is  the  imprudent  manner  and 
unchriflian  temper  vv'ith  which  it  is  adminiftered. 
The  man  who  leldom  reproves  another  but  in  a 
paflion,  will  always  be  fufpetted  of  prejudice, when 
he  attempts  to  reprove,  and  therefore  will  rarely 
meet  with  fuccefs.  But  if  Chriftians  wuuld  ufe 
more  ppennefs  and  freedom  inconverfation,'  would 
be  more  meek  and  gentle  in  their  manner  of  ad- 
rlrefs,  and  would  ihernfelves  aft  more  agreeably  to 
the  reproofs  which  they  give  to  othtrs,  they  v/ould 
find  the  work  more  cafy.kfs  otrenfive,  and  attend- 
ed with  better  cflefts. 

3.  Exhortation  is  good  for  the  ufe  of  edifving. 
'Exhort  oneanoiher  daily,"  fays  the  Apoflle,  ''left 

any  be  hardened  through  the  deceitfulnefs'  of  fm. 
Comfort  yourftlves  together  and  edify  oneanother. 
Confider  one  another  to  provoke  uulQ   i<?Vv  ar,d  to 


384  Duties  of  ike  [Serm.  XXX. 

good  worts."  We  are  "  to  warn  the  unruly,  com- 
fort the  feeble  minded,  fupport  the  weak,  and  be 
patient  to  all  men." 

4.  Chriflians  may  often  edify  one  another  by 
communicating  things,  which  they  have  experienced 
in  the  courfe  of  the  religious  life. 

We  are  not  to  make  the  experience  of  others  the 
ftandai-d  by  which  to  judge  of  our  ftate  ;  nor  our 
experience  the  ftandard  by  which  to  judge  of  their 
Hate.  A  communication  of  experiences  with  this 
view,  far  from  being  ufcful  to,  is  inconfifl'ent  with 
godly  edifj'ing.  This  is  to  put  human  experience 
in  the  place  of  divine  truth.  Neither  ought  vve  to 
communicate,  to  others  the  fecret  exercifes  of  our 
minds,  for  the  fake  of  gaining  their  efteem  and  ap- 
plaufe.  This  is  the  fame  vanity  which  made  the 
Pharii'ees  pray  in  the  corners  of  the  flreets,  and 
found  a  trumpet  when  they  did  their  alms.  Nor 
ought  we  to  demand  from  others  an  account  of 
their  fecret  exercifes  for  the  fake  of  judging  theii\ 
hearts.  We  are  to  judge  nothing  before  the  tinie. 
Secret  things  belong  to  God.  There  are  many 
things,  in  the  experience  of  every  good  man, 
which  are  not  proper  to  be  communicated  to 
ttje  world.  We  are  bound  to  hope  favorably  of 
ail,  who,  having  made  a  good  profeffion,  appear 
to  walk  agreeably  to  it.  Concerning  the  real  pie- 
ty of  our  brethren  we  can  have  no  evidence,  bus; 
what  is  external.  Whatever  information  they 
give  us  of  the  fecret  exercifes  of  their  hearts,  the 
information  is  external  ;  it  is,  at  mofl:,  but  a  ver- 
b il  profeffiOn  ;  and  we  may  as  well  diilruft  their 
i'mceriry  m  this,  as  in  any  other  profellion  which 
they  makc» 

But  then,  there  are  many  cafes  in  which  it  is 
excf  cdin'j'v  uftful  for  Chriflians  to  lav  before  oth- 
'■rs  their  temptations,  fen  is,  doubts  and  infirmities, 
in  order  to  obtain  fuifable  counfel  and  advice. 
They  who  are  confulted  may,  in  fuch  cafes,  often 


Serm/XXX,]        Chrijlian  RtUgion,  385 

Ilrengthen  and  comfort  their  brethren  by  informing 
them  what  trials  and  confliSs  they  have  experienc- 
ed, and  in  what  manner  they  rofe  above  them. 
And  while  they  thus  encourage  their  brethren, 
they  may  gain  frefh  fupplies  of  ftrenglh  in  their 
own  fouls.  This  friendly  communication  awak- 
ens mutual  interceffion,  enliveus  Chriflian  affec- 
tions, and  warms  a  godly  zeal. 

5.  Converfing  on  religious  fubjefls  in  general,  is 
good  for  the  ufe  of  edifying. 

This  tends  to  the  mutual  improvement  of  Chrif- 
tians  in  divine  and  fpiritual  knowledge.  It  ftirs 
up  their  remembrance  of  things  already  learned. 
It  confirms  rheir  good  refolutions.  It  roufes  into 
aftion  the  flumbering  principles  of  piety  and  vir- 
tue. It  counteracts  the  deadening  influence  of 
earthly  objects.  It  relieves  the  foul  from  the  dif- 
tradions  of  worldly  cares.  ^'As.  iron  Iharpeneth 
iron,  fo  a  man  Iharpeneth  the  countenance  of  his 
friend.  Ointment  and  perfume  rejoice  the  heart, 
fo  doth  the  fweetnefs  of  a  man's  friend  by  hearty 
counfel.  The  lips  of  the  righteous  feed  many,  but 
fools  die  for  want  of  knowledge." 

We  Ice  the  way  in  which  we  are  to  edify  one 
another.  It  is  by  avoiding  all  corrupt  commuHi- 
cation,  and  by  uling  that  which  is  good,  and  which 
may  miniller  grace  to  the  hearers.  Therefore,  as 
the  Apoftle  dirc6ls,  "  let  us  walk  in  wifiiom  toward 
all  men  ;  and  let  our  fpcech  be  always  with  grace, 
feafoned  with  fait,  that  we  raav  know  how  we 
ought  to  anfwer  every  man. 

"We  are  called  to  be  faints.  We  profefs  to  be 
the  fervants  of  Chrift,  and  members  one  of  anoth- 
er. We  have  covenanted  together  for  mutual  ed- 
ification and  comfort.  We  often  meet  in  the 
fame  temple,  take  into  our  lips  the  name  of  the 
glorious  Jehovah,  and  of  the  holy  Savior.  Here 
we  implore  the  fame  WefTmgs  for  each  other,  as 
for  ourfelves.     Here   we   employ    our  tongues   ia 


3^6 


Duties  of  the,  CSc.      f  Serm.  5CXX; 


prayers  and  praifes  to  the  holy  and  merciful  Crea- 
tor, in  the  name  of  a  crucified,  rifen  and  interced- 
ing Mediator.  We  often  recal  the  pleaiing  re- 
membrance of  this  Mediator,  by  taking  into  our 
mouths  the  fymbols  of  his  body  and  blood.  And 
Ihall  corrupt  communication  proceed  out  of 
months,  which  have  thus  been  employed  ?  Let  not 
bleffing  and  curfing,  purity  and  corruption,  iffue 
from  the  fame  lips. — Let  all  our  converfation  be 
good  for  the  theufe  of  edifying,  that  it  may  min- 
ifter  grace  to  the  hearers. 


SERMON       XXXI. 


EPHESIANS  Iv.  30. 


And  grieve  not  the  holy  Spirit  of  God,  tuherehy  ye  are 
fealed  unto  the  day  of  redemption. 

1  HIS  paflTage  (lands  among  the  prac- 
tical inftruflions  and  cautions,  which  the  Apoftle 
addrefifes  to  the  Ephefian  converts,  and  which  oc- 
cupy a  large  part  of  his  epiflle  to  them.  From  an 
anaiyfis  of  the  context  it  will  derive  no  fpeeiai  elu- 
cidation, and  we  hope  it  will  need  no  other  than 
what  may  be  given  in  the  courfe  of  our  obferva- 
tions  upon  it. 

I.  It  is  here  fuppofed  that  there  is  a  divine  in- 
fluence neceffary  to  the  falvation  of  fallen  men. 
No  doctrine  is  more  plainly  taught  in  the  gofpel 
than  this. 

The  conviBion  of  linners,  and  their  renovation 
to  a  holy  temper  and  life,  and  the  progrefs  and  per- 
leverance  of  the  faints  in  their  religious  courfe,  are 
in  fcripture  attributed  to  the  Spirit  of  God,  in  fuch 
terms  and  phrafes,  as  plainly  import  the  necefli- 
ty  of  his  influence  to  efiFe6l  thefe  important  pur- 
pofes. 

The  operations  of  the  Spirit,  fpoken  of  in  fcrip- 
ture, often  intend  thofe  extraordinary  communica- 
tions, by  whidjji  the  prophets   and  apt)ft.les   under- 


388  Duties  of  the  [Serm.  XXXt, 

ftood  the  deep  things  of  God,  foretold  diftant 
events,  and  performed  fupernatural  works.  But 
befi-^es  ihefe,  it  alfo  fpeaks  of  an  influence  and  af- 
fiftance  of  the  Spirit  alike  neceffary  {or  all  men,and 
alike  common  to  all  good  men. 

If  wfe  believe  ourfelves  dependent  on  God  for  our 
natural  life,  and  its  daily  fupplies  ;  for  wifdom  to 
contrive  and  ability  to  purfue  our  ordinary  buli- 
nefs  ;  it  would  be  abfurd  to  deny  our  dependence 
on  him  for  the  principles  and  fupports  of  the  di- 
vine life,  for  fecurity  againft  temptations,  and 
our  fafe  conduct  through  this  dangerous  world,  to 
the  kingdom  of  glory. 

We  are  not  to  conceive  of  the  common  influ- 
ence of  Providence,  or  of  the  fpecial  influence  of 
grace,  in  a  manner  vi^hich  contradifts  our  moral 
agency  ;  for  God  treats  all  his  creatures  agreeably 
to  the,  natures  which  he  has  given  them.  But  if  we 
fuppofe  that  the  concurrence  of  Providence  m  our 
common  labors  is  confident  with  our  freedom,  as 
well  may  we  fuppofe  that  the  conrurrence  of  his 
grace  in  our  religious  duties,  is  confiftent  with  our 
freedom.  If  we  believe  that  the  motives  and  ar- 
guments which  we  propofe  to  one  another j  may  in- 
fluence the  human  mind  without  controling  its 
liberty  of  choice,  we  muft  believe  that  God  can 
open  the  mind  to  the  admiffion  of  motives  pro- 
pofed,  without  controling  this  liberty. 

II.  The  influence  of  the  holy  Spirit,  is  expreffed 
in  fcripture  by  a  grea^  varidv  of  phrafes. 

Chriflians  are  faid  to  be  born  of  the  Spirit— r<r- 
izczved.fanci'Jiid  and  Ifd  by  the  Spirit — to  be  anoint- 
rd  andjiiled  with  the  Spirit,  and  to  be  the  temples 
m  iv'hich  the  Spirit  dwells.  In  our  text,  and  in 
fevcral  other  places,  they  arc  faid  to  be  fe.dled  }fy 
lliC  Spirit. 

Sealing  in  common  ufe,  is  the  imprefTion  of  the 
iiri;ige  or  likencfs  of  on-  thing  u])(m  another.  A 
i>al  imprell'ed  on  wax,  leaves  there  its  own  refem^ 


Serm.  XXXI.]        Chrijlian  Rel'gion.  389 

blance»  The  Chriftian  fealed  hy  the  Spirit  re- 
ceives the  divine  image  on  his  heart.  The  word 
of  God  is  the  feal — the  holy  Spirit  is  the  firalcr — 
and  the  heart  of  man  the  fubje£l.  When  the  Spir- 
it fo  impreffes  the  truths  of  the  gofpel  on  the  hu- 
man mind,  as  to  transform  it  into  the  divine  im- 
age, then  it  is  faid  to  ht  feaUd  by  the  Spirit.  The 
plain,  literal  meaning  of  the  phrafe  is,  that  be- 
lievers, by  the  influence  of  the  Spirit  accompany- 
ing the  word  of  truth,  are  renewed  after  the  image 
of  God,  aflimilated  to  the  prA:epts  of  the  gofpel, 
and  wrought  into  that  temper  of  goodnefs,  right- 
eoufnefs  and  truth,  which  is  the  fruit  of  the  Spirit.* 

III.  Believers  are  faid  to  be  fealed  unto  the  day  of 
rednnption. 

There  is  a  tvrofold  redemption  fpoken  of  in  the 
gofpel  ;  the  redemption  of  the  foul  from  gnilt  hy 
the  remiffion  of  (in  ;  and  the  redemption  of  the 
body  from  the  grave,  and  its  reunion  with  the 
foul  at  the  glorious  refurre6lion.  The  former  is 
mentioned  in  this  epiille,  chapter  i.  7.  "In  Chrilt 
ye  have  redemption,  through  his  blood,  the  forgive- 
nefs  of  fills  according  to  the  riches  of  God's  grace." 
'i'hc  lattcr,  in  Romans  viii.  23.  "We  who  have 
the  lirfl  fruits  of  the  Spirit  groan  within  ourfelvcs, 
waiting  for  the  adoption,  to  wit,  the  i-edemption  of 
the  body."  This  is  the  redemption  which  the  a- 
poflle  intends  in  our  text.  Of  the  fame  he  fpeaks 
Chap,  i,  13.  "After  ye  believed,  ye  were  fealed 
Vv-ith  the  holy  Spirit  of  prornife,  which  is  the  ear- 
nefl  of  our  inheritance,  until  the  redemption  of  the 
purchafed  poffcffion." 

The  felicity  of  the  heavenly  Rate  confifls  in  pure 
andfpiritual  tempers  and  exercifes — in  nearnef:j 
to,  and  communion  with  God — in  the  devout 
contemplation  of  his  charafter,  government  and 
v/oiks — in  the  performance  of  fuch  fervices  as  are 
aOigned  to  all  in  their  refpeftive  fpheres — and  in  the 

*  Sec  Ssfifflo.N  VII. 


390  *   Duties  of  the  [Serm.  XXXI. 

pleating  interchange  of  benevolent  afFeftions  and 
kind  offices  for  the  common  advancement  of 
knowledge  and  virtue.  For  fuch  a  ftate  none  are 
prepared,  while  fin  has  dominion  over  them. 
Flefhly  lufls,  impure  afFeftions  and  malevolent 
paflions  are  utterly  inconfiftent  with  admiffion  to 
fo  glorious  a  world.  Nothing  can  enter  thither 
that  defiles  or  works  abomination.  In  the  holy 
place  he  only  can  (land,  who  has  clean  hands  and 
a  pure  heart.  The  fealing  or  fan6lification  of  the 
Spirit  is  therefore  a  necelTary  preparation  for  heaven. 

It  is  alfo  an  evidence  of  our  title  to  heaven — an 
earneR  of  onrinheritanceintbepurchafed  poflTeflion. 
The  inheritance  is  promifed  to  the  puve  in  heart. 
When  we  find  in  ourfelves  this  charafter,  we  may 
appropriate  the  promife.  "  Blelfed  are  they  that 
do  the  commandments,  that  they  may  have  right 
to  the  tree  of  life,  and  may  enter  through  the  gates 
into  the  city."  If  the  Spirit  of  God  dwells  in  us 
by  his  fanftifying  influence,  wc  may  conclude,  that 
this  Spirit,  which  has  quickened  to  righteoufnefi, 
our  fouls  once  dead  in  fins,  will  alfo  awaken  to  im- 
mortality thefe  bodies  fleeping  in  the  dull. 

It  is  only  in  this  way  that  the  Spirit  is  an  earned 
and  feal  of  our  future  redemption.  The  evidence 
of  our  right  to  the  inheritance  is  not  communicat- 
ed bv  immediate  difcovery,  but  obtained  by  dili- 
gent inquiry.  The  tellimony  of  the  Spirit,  that  we 
are  heirs  of  glory,  confifts  inthat  work  of  the  Spir- 
it, which  qualifies  us  for  g'ory.  We  are  then  to 
conclude  that  we  have  the  Spirit,  when  we  are  con- 
scious of  rhofe  tempers  which  are  the  fruits  of  the 
Spirit.  We  may  then  believe,  that  we  are  heirs  of 
God's  kingdom, when  we  poffefs  that  righteoufnef*, 
peace  and  joy  of  t)ic  Holy  Ghofl,  by  which  his 
kingdom  is  diflinguifhed  from  the  world. 

IV.  The  apoftle  fpeaks  of  the  Spirit,  as  being 
grieved,  when  wc  a£l  in  oppofition  to  his  influence, 
"'  Grieve  not  the  holy  Spirit  of  God." 


S£RM.  XXX!.]       Chriflian  Religion.  35 \ 

Joy  and  grief  are  attributed  to  the  divine  na- 
ture, not  as  expreffive  of  any  real  emotions  of  paf- 
fion,  like  thofe  which  are  raifed  in  us  by  fticcefsandl 
difappointment  ;  but  dnly  as,  importing  in  accem- 
modation  to  human  conceptions,  the  wonderful  ef- 
forts of  divine  goodnefs,  mercy  and  love.  As  we 
are  grieved,  when  we  are  difappointcd  in  our  en- 
deavors to  make  others  happy,  and  when  our  be- 
nevolent intentions  are  treated  with  contempt  and 
ingratitude;  fo  the  fpirit  of  God  is  reprefented  as 
being  grieved  and  difappointcd,  when  his  friendly 
and  gracious  influences  meet  with  oppolition  and 
refiflance  from  us.  God's  Spirit  is  called  the 
Spirit  of  grace,  in  regard  of  his  readinefs  to  afFift 
us  in  the  duties,  and  fupport  us  in  the  difficulties 
of  the  religious  life.  The  Great  Parent  of  our  na- 
ture is  more  forward  to  give  his  holy  Spirit  to  them 
who  alk  him,  than  we  are  to  anfwer  our  children's 
cries  for  bread.  So  much  does  his  goodnefs  fur- 
pafs  the  highefl  inftances  of  parental  love,  that,  ill 
compjrifon  with  him,  the  moft  affedionate  earthly- 
parents  are  called  evil.  The  grace  of  God's  Spirit 
is  cxprefled  by  his  firiving  wiih  men.  He  is  be- 
forehand with  them  in  his  kind  offices.  He  comes 
to  their  door  and  knocks.  Ho  continues  his  ad- 
drelfes,  even  after  he  finds  oppolition.  Me  is  re- 
luftant  to  leave  them  to  the  evil  imaginations  of 
their  hearts.  Yea,  they  who  rebel  againft  his  gra- 
cious motions,  are  faid,  not  only  to  grieve  him, 
but,  by  a  bolder  metaphor,  even  to  vex  him.  Final 
oppolition  is  called  doing  defpite  to  the  Spirit  of 
grace.  No  language  can  more  ftrongly  than  this, 
exprefs  God's  abundant  mercy  toward  us,  and  his 
wonderful  grace  to  affill  us  in  the  mighty  Concern 
of  our  lalvation. 

Great  encouragement  have  we  to  feek  for,  and 
rely  upon  the  grace  of  the  holy  Spirit  for  every 
purpolc  of  the  relis^ious  life.  We  may  ccmcboid- 
B  B  2 


392  Duties  cf  thi  [Serm.  XXXl. 

]y  to  the  throne  of  grace  for   help   in  the   time  of 
need. 

How'  dangerous  muft  it  be  to  continue  in  a 
courfe  cf  Avickednefs  !  This  is  nothing  lefs  than 
to  oppofe,  grieve  and  vex  the  Spirit  of  God  ;  that 
kind,  benevolent  Spirit,  Tvho  drives  with  us.  '■  Of 
how  fore  a  punifhment  Ihall  he  be  thought  worthy, 
who  does  defpite  to  the  Spirit  of  grace  ?" — "  Ven- 
geance is  mine  ;  I  willrecompenfe,  faith  the  Lord, 
it  is  a  fearful  thing  to  fall  into  the  hands  of  the 
living  God." 

V.  Here  is  a  folemn  caution  againfl  grieving  the 
Spirit  of  God. 

This  caution  is  mofl  exprefsly  given  to  thofe 
who  have  already  been  fealed  with  the  Spirit.  But 
it  may  alfo  be  applied  to  others — to  them,  who, 
though  not  yet  the  lubje6ls  of  his  renewing  opera- 
tions, have,  however,  been  favored  with  his  com- 
mon motions,  in  a  viTxy  of  awakening  and  con- 
viftion. 

1  Hiall  point  out  to  you  various   ways  in  which 
^\2n  are  chargeable  with  grieving  the  Spirit. 

1.  IndifPcrence  and  careleffnefs  in  religion  is  or)- 
poliiion  to  tlie  grace  of  God. 

IFhii,  Spirit  ibives  with  men,  he  is  not  indiflFer« 
ent  to  th::ir  happinefs  ;  and  they  ougdt  not  to  be 
in'li'Jcrent  to  their  own.  If  he  works  in  them  of 
his  good  plcafure,  they  ought  to  work  out  their 
own  falva-ioii  with  fear  and  trembling. 

While  they  indulge  an  habitual  negligence  of 
this  important  work,  to  which  they  are  urged  by 
tlij  motit  ns  of  the  Spirii  within  them,  they  refill 
and  cjricve  him.  He  ftaads  at  their  d^^or  and 
knocks  ;  if  they  open  the  door,  he  comes  in  and 
v  joices  as  a  wekoinc  guefli  if  tliey  rcfufe  his  ap^ 
piic^'tions,  he  turns  away  grieved,  as  a  defpiled  and 
rejeiltcd  vifetant. 

£,  Spiri;ual  piidc  giievcs  the  divine  Spirit, 


Serm.  XXXI.]        Chrijlian  Religion.  393 

The  influence  of  grace  is  inftruftive  and  humb- 
ling. It  teaches  man  his  emptinefs,  weaknefs  and 
unworthinefs  ;  and  excites  in  him  earneft  defires 
after  paidon  and  fan6lification.  To  them  who 
improve  this  grace,  more  is  given.  But  a  foul  full 
of  itfelf,  and  relying  on  its  own  ftrength  and  holi- 
nefs,  will  be  fent  empty  away. 

The  man,  who,  under  a  confcioufnefs  of  his 
guilty  ftate,  flatters  himfelf  with  arf  imagination, 
that  he  may,  at  any  time,  when  danger  approaches, 
renew  his  foul  to  reocntancc,  treats  the  Spirit  of 
God  with  contempt.  But  he  who  is  fenfible  of  his 
dependence  on  the  God  of  all  grace,  both  for  a 
heart  to  repent,  and  for  the  blefling  of  pardon,  will 
feek  the  Lord  while  he  may  be  found.  And  to 
him,  who  thus  humbly  feeks,  the  grace  of  God  is 
pear. 

The  deceived  hypocrite,  who,  trufting  in  his  own 
iighicoufnefs,  thinks  that  he  needs  nothing,  will 
rsjetl  the  gracious  counfels  of  the  gofpel.  Bat  the 
fincere  ChriOian,  feeling  his  own  weaknefs,  elleems 
it  his  highefl  privilege,  that  he  may  come  to  the 
throne  of  grace  for  a  fupply  of  the  Spirit,  And 
God  reCifteth  the  proud  ;  byt  giveih  grace  to  the 
humble. 

3.  TI^  Spirit  is  grieved,  when  we  neglect  the 
raeans  appoinLt;d  for  obtaining  his  influence- 
God  has  inllituied  particular  duties  to  be  ob. 
ferved  by  us  with  a  fpecial  view  to  this  important 
end.  The  fecret  and  focial  worfhip  of  God,  the 
reading  and  hearing  of  his  word,  and  the  oblcrv^- 
ance  ol  labbaihs  and  ordinances,  are  the  means  of 
religion.  The  cflcnce  of  godlincfs  confills  not 
in  iheTe  meani;,  but  in  that  holy  temper  aid  life, 
which  they  are  defjgncd  to  produce.  Th";!e  du- 
ties bccon:ie  fubfervient  Lo  religion,  n'^t  merely  bv 
their  natural  tcndcnc}'  to  ad-'ance  i:  in  «Mir  hcr.-is. 
but  lathcr  as  thev  arc  the  appointed  means  el' 
B'b  q 


394  Duties  of  the  [Serm.  XXXI. 

obtaining  the   needful   influences   of  the    divint 
Spirit. 

God's  gracious  communications  are  not  always 
confined  to  thefe  means.  They  are,  however,  his 
ftated  and  ordinary  methods  of  intercourfe  with  us. 
*'  Draw  nigh  to  God,"  fays  the  Apoftle,  "  and  he 
will  draw  nigh  to  you."  God  has  promifed,  "  In 
all  places  where  I  record  my  name,  I  will  come 
unto  thee  ancf  blels  thee."  Our  Lord  promifes  his 
fpi ritual  prefence  in  the  midfl  of  thofe,  "  who 
gather  together  in  his  name."  It  was  when  the 
difciples  were  together  with  one  accord,  in  one 
place,  that  the  Spirit  was  poured  upon  them.  John 
*■  was  in  the  Spirit  on  the  Lord's  day  ;"  and  oii 
that  day  he  faw  Jelus  "  walking  in  the  midft  of 
the  churches." 

As  the  Spirit  fandlfies  and  feals  us  by  the  word 
of  truth,  fo  that  we  may  obtain  this  benefit,  we 
tnufl  be  converfant  with  the  word.  God  begins 
and  carries  on  his  faring  work  in  men's  fouls,  not 
by  immediate  revelations,  but  by  his  gracious  con- 
currence with  their  humble  inquiries  after  truth 
and  duty.  Hence  the  Apoftle  joins  thefe  two  cau- 
tions, "  Quench  not  the  Spirit  :" — "  Defpife  not 
prophefying." 

To  other  means  we  mull  add  ferious  meditation 
on  divine  things,  and  careful  examination  of  ouif 
bearts.  Thus  we  gain  a  knowledge  of  ourfelves,  a 
ftnfe  of  our  wants,  and  an  apprchennon  of  the  im- 
portance of  fpiritual  bleflings.  While  David  was 
muling  the  fire  burned.  In  the  multitude  of  his 
ihoughts  within  him,  God's  comforts  delighted  his 
foul.  And  all  muft  be  accompanied  with  prayer. 
"  A(k  and  ye  fhall  receive,"  fays  our  Lord,  "  for 
God  giveth  his  holv  5>pirit  to  them  who  afk  him." 

Since  thefe  are  the  w^ys,  in  which  God  has  di- 
r<:(5ted  us  to  feek,  and  t  ncouraged  us  to  expeft  the 
needful  fupplies  of  his  grace  ;  our  difregard  tQ 
thc.tn  may  properly  be  faid  to  grieve  the  Spirit.    It 


Serm.  XXXI.]        Chrijlian  Religion.  395 

is  a  contempt  of  his  oflFeied  afiiftance — an  affront 
to  his  kindnefs  and  love. 

Ye,  who  live  in  the  neglect  of  fecret  prayer,  and 
fecial  worfhip — ye  who  are  ftrangers  to  your  own 
hearts,  and  to  the  word  and  fan6\uary  of  God — 
confider,  you  not  only  difobey  the  exprefs  com- 
mands of  God,  but  oppofe  and  grieve  (hat  Spirit, 
who  ufually,  by  thefe  means,  communicates  him- 
felf  to  the  foul. 

4.  Oppofition  to  the  flrivings  of  the  Spirit  is  an- 
other way  in  which  he  is  often  grieved. 

There  are  times  when  fmners  are  impreffed 
more  deeply  than  ufual,  with  a  fenfe  of  their  guilty 
and  dangerous  ftare,  and  of  the  neceffity  of  a  fpeedy 
repentance.  There  are  feafons  alfo,  when  true 
Chriftians  arc  awakened  to  more  lively  affedions, 
and  more  fervent  zeal,  than  what  they  ordinarily 
experience.  Whatever  may  be  cur  chara6ler.  fuch 
favorable  motions  are  to  be  improved.  Our  Savior 
has  taught  us,  "  Whofoever  hath,  to  him  fhall  be 
given;  but  from  him  th.it  hath  not,  fhall  be  taken 
away  even  that  which  he  feemeth  to  have."  If  we 
difobey  the  calls  and  negleft  the  aids  of  the  Spirit, 
we  oppofe  and  grieve  him  ;  and  what  we  have  may 
juftly  be  taken  away. 

We  are  not,  indeed,  implicitly  to  obey  every 
motion  ftartcd  in  our  minds,  concluding  it,  at  once, 
to  be  divine.  There  may  be  motions  fuggefted  by 
the  power  of  imagination,  or  by  the  influence  of 
evil  Spirits,  which  are  not  to  be  followed.  We 
fhould  always  remember,  that  the  divine  inlluence 
is  not  by  immediate  revelation  of  fomething  new, 
and  before  unknown  ;  but  by  kind  excitation  to 
that  which  is  already  revealed  or  commanded  in 
fcripture.  How  powerfully  foever  we  may  be  urged 
to  a  particular  action,  or  line  of  condu(':l;,  we  are 
not  to  proceed,  until  wc  have  examined  the  mat- 
ter, and  found  it  agreeable  to  the  word  of  God, 
Bb4 


39^  Duties  of  the         [Serm.  XXXI. 

By  this  rule  we  are  to  try  all  inward  motions  ;  and 
as  they  agree  or  ciifagree  with  this,  we  are  to  em- 
brace or  difcard  them.  To  fufpend  our  refolution 
until  we  caa  obtain  light  in  a  doubtful  cafe  ;  or 
to  refufe  compliance  with  a  fuggeflion  palpably 
unfcriptural,  is  not  to  grieve  but  pleafe  the  Spirit. 
This  is  to  follow  reafon  and  the  word  of  God. 
But  when  confcience  ftrongly  remonflrates  againlt 
manifeil  evil,  or  prelTes  to  evident  duty,  then  op-  . 
pofifion  or  delay,  is  grieving  the  Spirit. 

5.  There  are  fome  particular  kinds  of  fin,  which 
are,  in  an  eminent  and  peculiar  fenfe,  oppofite  to 
the  work  of  the  Spirit. 

Among  thefe  may  be  reckoned  impurity,  intem- 
perance, drffipation,  and  all  the  vices  of  fenfuality. 
This  is  the  language  of  the  gofpel ;  "  They  who 
are  fenfual,  have  not  the  Spirit." — "  Be  not  drunk 
V  ith  wine,  v/herein  is  excefs,  but  be  filled  with  the 
Spirit."  You  cannot  be  filled  v/iih  both.  "  Walls 
in  the  Spirit,  and  ye  will  not  fulfil  the  lulls  of  the 
fiefh."  When  David  fell  into  the  grofs  fin  of  im- 
purity, God  took  from  him  the  holy  Spirit  ;  and 
the  unhappy  offender  loft  for  a  time  the  joy  of  fal- 
valion. 

The  indulgence  of  malignant  paflions,  as  well  as 
of  fiefhiy  lulls,  grieves  the  Spirit.  The  fruits  of 
the  Spirit  are  love,  peace,  gentlenefs  and  mcek- 
n.fs.  Trie  contrary  tempers  are  the  works  of  the 
flefli,  and  dcfcend  not  from  above,  but  are  earthly, 
lenfual  and  tlevilifh.  Therefore  to  the  cautirn  in 
the  text,  the  Apoftle  fubjoins  a  dilfuafive  from  all 
biticrneis,  wrath,  clamor  and  evil  {peaking,  and  an 
cxliOrlation  to  kindncl^,  compafiioii  and  mutual 
ior!.',ivcncls. 

Contentions  'nmong  Chviflinns  are  oppofite  to 
the  Spiiit,  *'  Yr  arc  builded  together,"  fays  the 
Apofilc,  ''for  r.n  habilaiion  of  God  through  the 
Si;iiit." — "'  Walk  wonhy  of  your  vocation  jn  all 
.'o'.vliiicfs,    foi boiling    one    another   in    love,    and 


Serm.  XXXI.]       Chrijlian  Religion,  39/ 

keeping  the  unity  of  the  Spirit  in  the  bond  of 
peace ;  tor  there  is  one  body  and  one  Spirit." 
Cliriftians  can  no  longer  be  an  habitdtion  of  the 
Spirit,  than  they  are  builded  toge;hcr.  They  no 
longer  walk  worthy  of  their  vocation,  than  they 
prcierve  unity  and  peace. 

Finally  :  Men  grieve  the  Spirit,  when  they  af- 
cribe  to  him  thofe  motions  and  actions,  which  are 
contrary  to  his  nature. 

If,  under  prcteace  of  the  fpfcial  guidance  of  the 
Spirit,  they  blindly  foMov/  every  impulfe  of  a 
heated  imagination,  every  fuggeftion  of  the  com- 
mon deceiver,  every  motion  of  their  own  vanity 
and  pride,  they  profane  and  blalpheme  his  facied 
name. 

The  fcripture  dircBs  us  to  prove  every  Spirit, 
whether  it  be  of  God.  If,  inftead  of  trying  the 
Spirit  which  moves  us,  we  rafhly  obey  every  mo- 
ticin  that  we  feel,  and  afcribe  to  the  Spirit  of  God 
the  tempers  and  a£lions  which  his  word  forbids, 
we  not  only  are  guilty  of  great  impiety,  but  lay 
ourfelves  open  to  fatal  delufian. 

To  diUiiade  us  from  thefa,  and  all  other  fins, 
xvhat  argument  can  be  more  powerful,  than  this 
which  our  text  propofcs  ?  ic  is  g'.ie'.ing  the  holy 
Spirit,  v;hcreby  we  are  I'ealed  to  the  day  01  redemp- 
tion ;  or,  at  lead,  arc  urged  to  fecure  a  fnarc  in 
the  redemption.  The  offer  of  redempfion  is  made 
without  diilinQion.  They  only  are  already  intc;- 
efted  in  it,  who  have  been  renewed  by  the  holy 
Spirit.  But  even  the  unrenewed  have  been  the 
iiibjeOs  of  his  con'.incing  and  av/akening  inCu- 
encv-^.  It  is  not:  neccllai V,  that  we  ftiould  wait  to 
afccitain  our  char.icler,  before  we  apply  to  our- 
ft'hfs  the  argument.  Whatever  our  character  i^;, 
\\v.  hr.vc  at  lead  had  ihc  offer  of  redemption,  bccu 
ciiiltd  to  repent,  and  invited  to  fick  the  sjuce  of' 
:l:o  Spinr,  who   i:;    for^vard  to  dlvSi    us  in  th;:  rcli- 


39^  Duties  of  the,  iSc,       [Serm.  XXXI. 

gious  life.  And  who  of  us  can  fay,  they  have  not 
experienced  his  drivings  within  them  ? 

Let  us  remember,  then,  that  the  fins  which  have 
been  mentioned,  as  grieving  the  Spirit,  are  incon- 
liflent  with  a  clear  evidence  and  fcriptural  hope  of 
our  interell  in  the  great  redemption  ;  and  the  in- 
dulgence of  them  will  moft  certainly  cut  us  off 
from  the  glorious  inheritance  propofed.  And  if 
we  fail,  alas  !  we  fhall  fink  under  this  additional 
load  of  guilt,  that  we  have  purfued  our  own  de- 
flru6lion,  in  oppbfition  to  the  flrivings  of  divine 
grace  ;  and.,  while  we  have  ruined  ourfelvcs,  we 
have  grieved  God's  compaffion  and  love. 

Let  finners,  awed  by  their  danger  on  the  one 
hand,  and  animated  by  their  encouragement  on  the 
other,  flee  from  the  wrath  to  come,  and  lay  hold 
on  the  hope  fet  before  them. 

Let  faints,  by  a  fteady  faith  in  God,  by  a  dili- 
gent attendance  on  the  means  of  religion,  and  by 
the  exercife  of  a  holy  temper,  keep  alive  their 
Chriftian  joy.  And  let  them  walk  as  becomes 
thofe  who  have  the  earned  of  the  Spirit  m  their 
hearts,  and  are  waiting  for  the  day  of  redemption. 


SERMON      XXXII. 


EFHESIANS  iv.  31,  32. 


Ld  all  bitternefs,  and  wrath,  and  anger,  and  clamor, 
and  evil  fpeaking,  be  put  away  from  you,  with  all 
malice  ;  and  be  ye  kind  one  to  another,  tenderheart- 
ed, forgiving  one  another,  even  as  God  for  Chrifl's 
fake  hath  forgive?i  you. 

In  thefe  and  the  preceding  verfes, 
the  Apoftle  defcribes  the  Chriftian  life.  To  give 
us  the  more  accurate  and  jufl  conception  of  it,  he 
(hews  both  what  it  is,  and  what  it  is  not — what 
thofe  pafTions  and  vices  are,  which  we  mull  re- 
nounce ;  and  what  thole  difpolitions  and  virtues 
are,  which  we  mall  cultivate. 

We  are  taught,  as  the  truth  is  in  Jefus,  to  put 
off  the  old  man,  and  to  put  on  the  new  man.  The 
old  man  is  corrupt,  according  to  deceitful  lufts  ; 
the  new  man  is  holy  after  the  image  of  God. 
The  Chriftian  thus  renovated  muft  depart  from 
evil  and  do  good — put  away  falfchood,  and  fpeak 
truth — abhor  all  difhonefty  and  fraud,  and  work 
with  his  hands  the  things  which  are  profitable — 
allow  no  vain  difcourfe  to  proceed  from  his 
mouth,  but  fuch  only  as  may  be  ufeful  to  edifi- 
cation. 


40O  Duties  of  the  J^Serm.  XXXII. 

In  the  fame  manner  the  Apoflle,  in  our  text, 
expreffes  that  benevolent  and  Ibcial  temper,  which 
Chriftians  ought  to  exercife  toward  one  another. 

They  are  to  put  away  anger,  malice  and  evil 
fpeaking  ;  and  to  be  kind,  companionate  and  for- 
giving, in  imitation  of  the  mercy  of  God,  who  for 
Chrill's  fake  hath  forgiven  them. 

We  will,  firft,  conlider  what  are  the  evil  difpo- 
fitions  and  manners  vhich  Chriftians  are  here  re- 
quired to  renounce.  We  will  then  ftate  and  ex- 
plain the  oppofite  virtues.  And  laftty,  we  will  il- 
luft;rate  and  apply  the  argument  by  which  thefe 
virtues  are  urged. 

I.  We  will  conlider  the  evil  paffions,  manners  and 
language,  which  the  Apoftle  cautions  us  to  avoid 
in  our  intercourfe  with  one  another.  "  Let  ail 
bitternefs,  and  wrath,  and  anger,  and  clamor,  and 
evil  fpeaking,  be  put  away  from  you,  with  all  mal- 
ice." 

1.  We  are  to  put  away  all  bitternefs — all  fuch 
paffions,  behavior  and  language  as  arc  difguflful 
and  ofFenfive  to  others,  wound  their  tender  feel- 
ings and  embitter  their  fpirits.  It  is  an  eafy  and 
obvious  metaphor.  We  all  know  how  bitter  ob- 
je6ls  affett  our  organs  of  tafte.  The  bitternefs, 
which  the  Apoftle  intends  here,  is  that  conduct  in 
the  focial  lile,  which  a{fe6ls,  in  a  fimilar  manner, 
ihe  feelings  (Cotkers.  It  is  a  metaphor  which  the 
Icripfurc  often  ufef  :  A  bitter  afflitlion  is  a  very 
painful,  grievous  one.  To  be  in  bitiernefs  of  foul, 
is  to  be  in  great  angnifti.  Bitter  words  are  words 
which  deeply  oiftiels  the  heart.  A  foolifh  fon  is 
?\  bitternefs  to  her  that  bare  him,  i.  r.  he  is  a  great 
aftlidlion  to  hr r.  We  read  of  thofe  whole  mouths 
are  full  of  curling  and  bi'terneis — of  levere  and  re- 
viling; langiinge.  llufband-i  arc  direclcd  to  love 
their  wiv . ..  ;.:id  not  be  bitter  again  ft  them.  Bit- 
tern-jfs  is  i:e;e  oppolcd  to  a  fmootli,  kind  and  c- 
bl'ging  cariari-V'  tov.aid  inlinialc  fric'idi. 


Serm.  XXXIL]       Chrijlian  Rzligion.  4bl 

Chriftians  are  to  put  away  all  fuch  bitternefs. 
Under  this  metaphor  may  be  comprehended  a 
roughnefs  of  manners,  and  feverity  of  temper — a 
captious,  cavilling  hamor — a  fpirit  of  oppoGtion 
and  contradi6lion,  not  only  in  great,  but  trivial 
matters — an  alFuming,  imperious  behavior  toward 
friends  and  companions — a  difpofition  to  crofs 
their  will,  and  to  criminate  at  a  venture  every- 
thing they  do,  whether  right  or  wrong — a  prone- 
nefs  to  upbraid  them  with  paft  failings,  and  re- 
proach them  for  innocent  infirmities — a  perpetual 
jealoufy  of  their  intentions,  and  paffionate  com- 
plaints againll  them  for  accidental  errors,  or  even 
fufpedled  offences.  Such  treatment  is  a  bitternefs 
to  thofe  who  have  commoa  feelings,  efpecially  if 
they  Hand  in  the  more  tender  and  delicate  relations 
of  life  I  yea,  in  thofe  relations,  coldnefs  and  in- 
difference are  more  painfully  felt,  than  direft  and 
pofitive  injuries  in  ordinary  cafes.  The  happinsfs 
of  domeflic  life  depends  on  mutual  affection  and 
confidence.  That  negle6b  whi/:h  betrays  the  want 
of  regard,  embitters  the  connexion. 

But  perhaps  no  temper  is  more  inconfiflent  with 
the  felicity  of  fecial  life,  than  what  is  commonly 
called peevijhnefs.  Tljere  are  fome  v/lio  are  fubjcfcl 
to  fudden  and  violent  gulls  of  paflion,  in  which 
they  fay  and  do  extravagant  things  ;  but  whon  the 
cuft  has  blown  itfelf  out.  it  is  followed  with  a  com- 

o 

fortable  calm  ;  and  perhaps  th:?  clouds  which  had 
been  lowering  before,  are  now  wholly  diffipated. — - 
vSo  people,  afflicted  with  epileptic  fits,  in  the  inter- 
vals of  their  difcrder,  enjoy  tolerable  health  :  But 
peevilhnefs  can  never  be  eafy.  It  is  a  reftlefs  ipir- 
it,  irritable  at  trifles,  and  difcharging  its  impotent 
fpleen  on  every  objeft  in  its  way.  Though  its 
force  may,  in  general,  be  but  languid,  yet  it  is  ex- 
tremely troublefome  and  vexatious,  becaul'e  it  nev- 
er can  be  quiet  itfelf,  nor  fuffcr  others  to  be  fo. 
—M^ni  of  violent  paffion,  like  a  mufke',  arf?  filcnt 


4oa  Vuties  of  the  [Serm.  XXXII. 

after  the  explofion.  But  the  peevifh  are  like  wild- 
fire, which  keeps  up  a  filly  noife,  and  emits  an  in- 
celTant  fmoke,  with  little  other  effeft,  tlian  to  dif- 
turb  the  peace,  and  affli6l  the  eyes  of  thofe  who 
are  near. 

2.  The  i^poftle  in  the  next  place,  mentions 
zvrath  and  anger,  as  paflions  which  Chriftians  muft 
put  away. 

Thefe  two  words  in  our  language,  and  in  the 
original,  are  of  much  the  fame  import.  If  there 
is  a  difference,  the  former  fignifies  a  heat  of  tem- 
per ;  the  latter  fignifies  this  heat  wrought  into  a 
flame.  They  both  together  exprefs  the  paflion 
ufuall)'  called  anger,  in  all  its  criminal  ftages  and 
degrees. 

Chriftians  fhould  acquire  fuch  an  habitual  com- 
mand of  themfelves,  as  not  to  fufpefl  evil  without 
evidence,  nor  be  eafily  provoked  at  real  evil — not 
to  fall  into  fudden  paffion  at  trivial  offences  ; 
much  lefs,  on  mere  jealoufy  and  furmife — not  to" 
be  angry  without  caufe,  nor  before  they  have  ex- 
amined the  caufe,  and  found  it  fubflantial — not  to 
indulge  refentment  beyond  the  demerit  of  the  prov- 
ocation, nor  exprefs  it  in  exafperating  language — 
not  to  render  evil  for  evil,  nor  take  rafh  meafures 
for  the  redrefs  of  their  wrongs — not  to  brood  over 
their  paffion,  till  it  grows  into  rancor,  obflru6ls  the 
exorcife  of  benevolence,  and  diverts  the  couife  of 
cood  offices  which  are  due  ro  mankind. 

ID 

T]ioup;h  anger,  confidered  fimply  as  a  fenfe  and 
feeling  of  the  wrongs  done  us,  is  innocent  and 
natural,  yet  all  the  irregular  and  exceffive  opera- 
tions of  it  are  finful  and  d-mgerous.  They  cxpofei 
us,  to  numerous  tranfgrcffions,  bring  on  us  new 
teaiptationd,  provoke  Irefh  injuries,  involve  us  in 
unncc'-flary  perplexities,  rob  us  of  our  peace  and 
fell  enjoyment,  and  ditlurb  the  fccurity  of  all  a-^ 
round  us. 

3.  We  nre  to  put  away  all  malice. 


Serm.  XXXII.]       Chrijlian  Religion,  403 

This  is  a  degree  of  paffion  beyond  fimple  anger. 
It  is  a  fixed,  fettled  hatred,  accompanied  with  a 
difpofition  to  revenge.  It  is  anger  refting  in  the 
bofom,  and  ftudying  to  do  mifchief. 

The  Apoftle  by  a  natural  gradation,  rifes  from 
the  lower  to  the  higher  paflions.  Bitternefs  is  a  fe- 
verity  and  acrimony  of  temper.  Wrath  is  this  fe- 
ve.rity  put  in  motion.  Anger  is  this  motion  accel- 
erated into  violence.  Malice  is  this  violence  oper- 
ating in  mifchievous  efFeds. 

Our  Apoftle,  elfevvhere.  with  malice  joins  envy 
and  hatred,  to  fignify  its  ufual  operations.  *'  We 
were  fometimes  difobedient,  ferving  divers  lufts 
and  pleafures,  living  in  envy  and  malice,  hateful 
and  hating  one  another."  He  fpeaks  of  the  Hea- 
thens, as  "  filled  with  all  unrighteoufnefs,  wicked- 
nefs,  covetoufnefs,  malicioufnefs,  Q.n\y,  murder, 
deceit  and  malignity." 

Malice  fometimes  originates  from  a  fuppofed  in- 
jury. In  its  firfl  ftage  it  is  only  refentmcnt ;  but 
by  indulgence  it  grows  into  hatred  and  averGon  ; 
and  from  thence  it  ripens  into  malignity  and  re- 
venge. 

Sometimes  it  takes  its  rife  from  covetoufnefs  or 
ambition.  The  man,  whofe  heart  is  devoted  to  the 
purfuit  of  wealth  or  honor,  is  difpleafed  with  all 
who  feem  to  interfere  with  him.  He  is  jealous  of 
their  defigns — envies  their  fuccefs — views  them  as 
his  enemies — entertains  theworft  thoughts  of  them — 
gives  vent  to  his  feelings,  firft  in  obfcure  infmuations, 
then  in  bolder  reproaches — and  by  degrees  works 
up  his  mind  into  a  malignity  of  temper,  which  not 
only  rejoices  in  their  misfortune,  but  plots  their 
ruin. 

Malice  is  a  temper  which  every  one  condemns 
in  others,  but  few  difcern  in  themfelves.  It  is  a 
fcIfJLiftifying  paffion.  They  in  whom  if  operates, 
are  blmded  by  its  influence.  They  call  it  by  an 
iiifioccnt    name.     They   cxcufc  it   on  the  foot  of 


404  Duties  of  the  [Serm.  XXXIl. 

fuppofed  injuries,  or  the  fuppofed  viletiefs  of  the 
obje6l,  and  iheir  own  iuperior  merit  and  import- 
ance. It  is  the  language  of  this  pailion,  "  I  do 
well  to  be  angry." 

To  Iccure  our  hearts  from  fo  criminal  a  temper, 
ive  mull  guard  againft  it  in  its  lower  flages,  put- 
ting away, all  bitternefs  and  wrath. 

As  one  of  the  common  ways,  in  which  malic6 
venis  itfelf  to  the  prejudice  of  mankind,  is  reviL 
ing  and  defamatory  language,  therefore,  the  Apof- 
tle, 

4.  Exhort5  Chriftians  to  put  away  from  them 
cU  clamor  and  evil  fpcakirg. 

By  clamor  he  intends  noify,  com.plaining  and 
contentious  language,  in  oppo/ition  to  that  which 
is  foti,  gentle  and  courteous. 

There  aie  fome,  who  are  clamorous  from  the  fe- 
rocity and  ruggednefs  of  their  tempers  :  And  there 
are  others,  who  by  uTe  have  acquired  fuch  a  habit 
of  clamoroufnefs,  that  whetlicr  they  are  in  anger, 
or  onlv  in  carneft,  tlieir  lan^ua^e  is  much  the  fame. 
When  they  give  orders  or  inllrutlions,  it  is  in  a 
manner,  which,  if  it  has  any  efl'ed;,  operates  only 
on  fear,  not  on  the  more  ingenuous  principles.  If 
any  thing  is  done  contrary  to  their  intension,  they 
condemn  it  wita  fuch  precipitancy  and  noife,  that 
no  excule  can  be  miule,  01  be  heard,  if  it  is  made. 
Atfhcmofl  trivial  inad'.e:  tenci^s  ihey  exclaim  with 
as  rnucli  vehen^cnce,  as  if  (.-ne  were  fetting  fire  to 
their  houfe. —  Arcidcnial  errors  are  imputed  to  the 
wcrfl  intention,  and  the  oifendor  is  loaded  with 
the  vilcfl  epithet" 

Such  languasre  is  v.-hat  the  Apofllc  calls  clamor. 
This  is  unrcalonahlc  in  any  ;  but  peculiarh'  mde- 
cent  in  Chrifii.ms  ;  for  lh;v  profefs  a  religion, 
which  exhibits  ior  their  imitaiion.  the  miideil  and 
Iweetcfl  exaniplv's,  and  inculcates,  ni  its  precepts, 
moderation    and     geiJ',k;nefs,     foft     anfwers     ?nd 


Si^RM.  XXXII.]      Chrifdan  Religion,  405 

obliging  mannere,  graceful  fpeech  and  winning  ad- 
are  fs. 

Bat  what  the  gofpel  more  efpecislly  warn^ 
Chrittians  to  avoid  is  evil /peaking. 

There  are  indeed  feme  cafes,  in  which  we  may 
fpeak  evil  of  others.  Public  and  notorious  crimes, 
the  corruption  of  manners,  and  the  degeneracy  of 
the  timeSj  may  be  fubjecls  of  difcourfe  among 
Chriftiaas  in  a  way  of  lamentation,  and  for  mutual 
warning  and  excitement.  The  evil  which  vve  know 
-of  another,  we  n'lay  mention  in  a  way  of  caution 
to  a  ftranger,  who,  for  want  of  information,  might 
be  cnfnared.  If  we  are  called  to  bear  teftimony 
againfl  a  criminal  before  lawful  authority,  we  are 
bound  to  fpeak  without  referve,  what  we  know  rel- 
ative tp  the  matter  in  queflion. 

The  frequent  cautions  in  fcripture  againft  evil 
fpcaking,  refpecl  nol  cafes  of  this  nature  ;  much, 
lefs  do  they  forbid  us  to  fpeak  to  the  offender  him- 
felf,  in  a  vvay  of  friendly  admonition  and  rebuke^ 
It  is  the  command  of  our  divine  Lord,  "If  thy 
brother  trefpafs  againfl  thee,  go  and  tell  him  his 
fault  betwixt  him  and  thee.  If  he  hear  thee,  thou 
haft  giiined  thy  brother." 

But  we  fhould  always  remember,  that  to  fpeak 
evil  of  ariother  is  a  nice  and  delicate  matter. — 
That  you  may  not  in  this  offend,  be  pleafed  to  ob- 
ferve  the  following  rules: 

Never  believe,  much  lefs  propagate  an  ill  reporfc 
of  your  neighbor,  without  good  evidence  of  its 
truth.  Never  lilteato  an  infa^mous  llory  handed 
to  you  by  a  man  who  is  a  known  enemy  of  the 
perfon  defamed,  or  who  is  himfelf  infamous  for 
defaming  his  neighbors,  or  who  is  wont  to  fo\v 
dilcord  among  brethren,  and  excite  difturbances  in 
iociety.  Never  utter  the  evil  which  you  know  or 
fufpe6l  of  another,  till  you  have  taken  an  opportu- 
nity to  expoflulate  with  hiin.  Never  fpeak  evil  cf 
niotber  while  you  are  under  the  operation  of  envy 
C  <5 


4oG  Duties  of  the  [Serm.  XXXII.. 

and  malex'olence,  but  wait  till  your  fpirits  are 
cooled  down,  that  you  may  better  judge,  whether 
to  utter  or  fupprefs  the  matter.  Never  exprefs  the 
evil  whsch  you  would  fay  of  your  neighbor,  in 
terms  too  flrong,  or  in  language  which  would  con- 
vey an  exaggerated  idea  of  his  conduct.  Never 
throw  out  againft  a  man  broken  hmts  and  dark 
innuendoes,  which  would  leave  the  hearers  to  fuf- 
pe6l  any  thing  and  every  thing  that  ill  nature  can 
I'uggeft.  Never  fpeak  evil  of  your  neighbor  to  his 
known  enemy,  who  wifhes  for  an  occafion  of  flan- 
der  ;  for  he  will  certainly  pamt  the  image  anew, 
and  touch  it  oflF  with  bolder  colors.  In  fhort  ; 
never  fpeak  evil  of  a  man,  when  your  fpeaking 
may  probably  do  much  hurt,  but  cannot  poffibly 
do  any  good. 

Thefe  are  reafonable  rules  :  By  a  flii6l  adher- 
ence to  them  much  evil  fpeaking  would  be  pre- 
vented. 

II.  I  proceed  to  obferve,  in  the  fecond  platfe, 
the  Apofile  exhorts  ChriRians  to  "  be  kind  one  to 
another,  tenderhearted,  forgiving  one  another." 

1.  Chrillians  are  to  be  kind  one  to  another. 

The  word  fignifies  fuch  kindnefs  as  renders  us 
ufeful. 

Kindnefs  will  not  always  gratify,  but  fometimes 
crofs  the  wiQies  of  others.  To  gratify  men's  vi- 
cious inclinations  is  not  kindnefs,  but  inhumanity— 
not  goodnefs,  but  injury. 

Kindnefs  wifhes  well  to  all  men,  prays  for  their 
happincfs  and  (ladies  within  its  fphere,  to  promote 
their  interefl.  It  is  forward  to  relieve  diftrefs.  It 
will  interpofe  to  vindicate  an  injured  charader. 
It  will  warn  the  heedlefs  of  their  danger.  It  will 
reprove  vice,  and  lend  its  aid  to  promote  knowl- 
edge and  virtue.  In  a  word,  it  will  do  good,  as 
opportunities  occur,  occafions  require  and  abilities 
permit.  .  , 


S'sRM.  XXXII  ]      Chrijtian  Relig'icn.  407 

2.  Chriflians  Oiould  be  tenderhearted  ;  or,  as  the 
parallel  expreflion  is,  in  the  epillle  to  the  Co- 
lofTians,  they  fhould  put  on  boxveh  of  mercies.  They 
flioLild  not  be  indifferent  to  the  dangers-,  and  un- 
feeling to  the  affli6lions  of  their  fellow  men,  efpe- 
cially  of  their  fellow  Chrillians  ;  but,  with  an  in- 
terefting  fenfibility,  weep  with  them  that  weep  ; 
burn  for  them  who  are  offended  ;  hive  com paflion 
*)n  them  who  are  in  t»-ouble  ;  remember  thofe  who 
are  in  bonds,  as  bound  with  them,  and  thofe  who 
fuffer  adverfity,  as  being  themfelves  alfo  in  the 
body. 

They  fhould  not,  however,  be  guided  by  a  blind, 
inftindivepity ;  but  by  an  habitual  goodnt^fsofheart, 
cultivated  with  reafon,  improved  by  religion  and 
operating  with  difcrction.  They  fhould  make  a 
diilinftion  of  objedls  ;  and  while  they  commiferate 
all  who  appear  to  be  in  affliction,  they  fhould  re- 
gard among  them  th.e  difference  of  charatlers  and 
circumflances,  giving  a  precedence  to  the  mofl  ne- 
ceffitous,  the  mofl  fiiendiefs,  and  the  mofl  virtu- 
ous ;  and  Ihouid  exercife  their  charity  in  ways 
conuftent  with  other  obligations  and  the  general 
good.     The  Apoflle  adds, 

3.  That  we  are  io  forgive  one  another. 

In  this  imperfe£l  (late,  offences  will  come.  If 
ihtrrefore  we  hope  to  live  comfortably  in  fociety, 
we  muff  cany  with  us  a  peaceable  and  forgiving 
fpirit. 

Forgivenefs  docs  not  oblige  us  tamely  to  fubmit. 
to  every  infult,  and  filent!)'  to  bear  every  injury. 
There  are  wrongs  fo  grofs  and  oppreffive,  that  juf- 
•  ice  to  ourfelves  demands  redrefs.  And  there  arc 
feme  infolerrt  offenders,  whom  nothing  br.t  the 
terror  of  human  punifhmcnt  will  reftrain.  ^Vheri, 
and  how  far  we  may  apply  to  the  lav/s  of  locietr 
for  the  redrefs  of,  or  for  proteflion  againd  pcrfonril 
jrrurios,  wifdom  is  profitable  to  direct. 


c  9. 


40-8  DiUiei  of  the  [Serm.  XXXIL 

Bat  under  the  influence  of  that  forgiving  fpirit, 
which  the  gofpel  inculcates,  we  fliall,  on  our  part, 
be  careful  to  injure  no  man  ;  and  if,  through  in- 
advertence, paffion  or  temptation,  we  have  done  a 
wrong-,  we  ffnU,  on  refle6lion,  be  willingr  to  reoair  it. 
To  thofe  who  have  injured  us  we  fhall  maintain  good 
will  and  cxercife  forbearance,  as  far  as  our  own  and 

I  he  common  fafety  will  allow.  We  fhall  be  grieved 
for  their  jmilt,  as  well  as  our  own  lofs  ;  and  wilh 
(licir  repentance,  rather  than  their^  punifhraent. — > 

II  there  is  hope  of  reclaiming  them,  we  lh<All  treat 
them  with  miidnefs,  rather  than  feverliy,  thinking 
it  better  to  win  them  with  <ioodnef>,  than  fubdue 
ihem  with  power.  We  fhall  make  fome  allowance 
for  their  millakes  and  temptations,  and  give  fome 
wci:^;hi:  to  excufes  in  their  behalf,  not  fufpedingthe 
".Vol  il,  but  hoping  all  things.  Providential  diia- 
bihties  will  iuccelsfully  pleadforour  forbearance; 
and  propolilions  of  adjuflrnent  will  be  heard  with 
candor.  A  credible  repentance  will  rcinflate  them 
;!i  our  favor  and  cliecm  ;  and  tliough  they  con- 
tinue iinplacable,  they  will  have  a  (hare  in  our  be- 
nevolence and  prayers. 

111.  Wq.  are,  in  the  lafl  place,  to  apply  the  ar- 
gument, by  which  the  Apoftle  urges  us  to  this  kind 
and  iorgiving  cariiagc.  "  God  for  Chrid's  fake 
liat'ii  loikHven  vou." 

Memcmber,  Chriftians,  what  ye  once  v/ore — fin- 
nr;s — enemies  to  God  by  wicked  works — under  his 
holy  dilploafare,  and  expofed  to  everlafling  death. 
Think  how  ye  were  brouglit  out  of  this  deplorable 
Hate — r.ot  by  yvour  own  works,  but  by  the  forgiv- 
ing m:i"cy  of  God.  "  It  is  God  who  hath  forgiv^en 
}(>i]."  Tliougliyour  repentance  was  the  condition 
on  whicli  pLirdon  was  vouchl'afed  to  you  ;  yet, 
C(Ki;i.l.,'r,  this  pardon  was  granted,  not  on  the 
giound  of  any  intrinfic  obiiga'ory  worth  in  your 
.c;;enta:ice,  but  in  'Jjc  ground  of  Chrill's  media - 
:ij:\  v/h-j  voluuuiriiy  faltered  fur  your    fins,  ciYcx- 


SER^.  XXXil.]       Chrijlian  Rdigion.  409 

ing  hinifclf  a  facrifice  to  God  for  a  AvceLfmelling 
favor.     "  God  for  Chrijt'sjak,"  hath  forgiven  you." 

This  wonderful  in  fiance  of  divine  mercy  is  per- 
tinently urged  on  Chriftians  as  a  motive  to  mutual 
forgivenefs.  God  abundantly  pardons  .—Even 
where  fin  abounds,  his  grace  ?iiuch  more  abounds. 
He  propol'es  forgiventfs  to  all  finners  without  dif- 
linftion,  and  on  the  fame  gracious  terms,  fic  for- 
gives great  fins  as  well  as  (mail,  and  repeated  tranf- 
grcffions.  as  freely  as  the  firft.  He  rencv/s  the 
tenders  of  his  mercy  after  multiplied  reje6lions,  and 
waits _to  be  gracious.  He  forgives  without  coni- 
penfation  for  injuries  done  him  :  he  requires  only 
that  humiliation  and  penitence  of  foul,  which  are 
necelTary  preparatives  for  his  gracious  pardon. — 
He  forgives,  thoui^h  he  needs  nothing;  from  us,  and 
our  lio-hteournefs  cannot  be  jr-in  to  him.  He 
makes  the  hrfl  advances  (o  a  reconciliation.  lie 
calls  us  to  repentance,  and  even  flrivcs  v>i;h  ur-, 
that  xve  may  be  perfuaded  to  turn  and  live.  He 
has  redeemed  us  at  a  great  price,  even  by  the  blood 
of  his  own  Son,  whom  he  ha(h  fct  forth  to  be  a 
propitiation,  that  he  might  be  jail  and  the  juHificr 
of  them  who  believe. 

Let  this  example  of  divine  meicy  pcrfuadc  us  to 
put  away  all  bitternefs,  anger,  malice  and  ( vil- 
foeakina.  ''^nd  to  be  kind,  tenderhearted,  ior;nvin;;r 
one  anotJicr. 

After  our  Lord  has  forgiven  us  a  debt  of  Sen 
thoufand  talents,  fhall  we  think  it  much  to  remil  to 
a  fellow  feivant  a  debt  of  a  few  pence  ?  If  wc  'nave 
received  the  pardon  of  all  our  pall  lins,  and  hope 
through  grace  to  obtain  (lie  remifiion  of  our  fuiui^ 
oiirr,.  (hall  we  be  rigcn-o'is  and  implacable  to  our 
Icliov.'  hnners  ?  I,ct  us  remember,  that  an  unirirr.. 
cifui,  unio'givin*:^  temper  is  an  evidence  that  wc 
never  ha\'e  really  repented  of  our  fins,  and  thit: 
confequently  tvc  Hill  li(v  under  the  guilt  of  t'iem 
:;!!.  He  wlio  fliews  no  mercy,  fliall  have  j'ujgrnen.L 
C  c  o 


410  Duties  of  the,  Be.     [Serm.  XXXIL 

without  mercy.  He  who  forgives  not  an  oflFending 
brother,  will  not  be  forgiven  of  his  heavenly  Fa- 
ther. 

"  Put  on  therefore,  as  the  elecl  of  God,  bowels 
of  rnercics,  kindnefs,  humblenefs  of  mind,  meek- 
iiefs.  longfuffering,  forbearing  one  another,  and 
forgiving  one  another,  if  any  man  have  a  complaint 
againfl  any  ;  even  rs  Chrifl  forgave  you,  fo  alfo 
do  ye.  And  above  all  thefe  things,  put  on  chari- 
ty, which  is  the  bond  of  perfeftnefs  ;  artd  let  tli? 
peace  of  God  rule  in  your  hearts,  to  which  alfo  yi 
are  calkd  in  one  body." 


SERMON    XXXIII. 


EPJiESIANS  V. 


Be  ye  therefore  followers  of  God  as  dear  children,  and' 
walk  in  love  ;  as  Chrijl  alfo  hath  loved  us,  and  giv- 
en himfelf  for  us  an  offering  and  a  facrifce  unto 
Gcdjor  afcueetfrnelling  favor, 

iM  the  preceding  verfes  the  Apoftle 
inculcates  on  his  Ephefian  converts,  feveral  virtues 
and  duties,  as  being  the  genuine  fruits  of  the  new- 
creature  ;  and  then,  in  our  text,  he  futns  them  all 
up  in  this  general  dire6lion,  "  Be  ye  followers,"  or 
imitators,  ''  of  God  as  dear  children  "  The  imita- 
tion of  God  comprifes  ail  the  virtues  before  enume- 
rated and  enjoined,  as  truth,  jufticc,  purity,  good- 
nefs  and  mercy  ;  for  thefe  are  particular  branches 
of  the  divine  charafter.  Among  thefe  the  Apoftle 
fele6ts  one  mofl  eminent  and  glorious  part  of  God's 
r.havacler,  which  he  diftinftly  recommends  to  imi- 
tation— "  Walk  in  love."  And  he  fubjoins  an 
argument  which  ought  to  have  peculiar  weight  wich 
Chriltians. — "  Walk  in  love,  as  Chiift  hafh  loved; 
us  and  given  himfelf  for  us." 

The  Exhortation   and    the    Ar|um.ent,    we   will 
confider  dillin611y, 

I.   We  will  confider  the  Exhoriation.       '"'  Be  y^ 
followers  of  God,  and  walk  in  I'^S'e." 
C  c  4 


412  Duties  of  the        [Serm.  XXXIII. 

The  goodnefs  of  God  is  the  glory  of  his  moral 
charaftcr.  When  Mofes  prayed,  "  Lord,  fliew  me 
thy  glory;"  this  was  the  divine  anfwer,  "1  will 
make  all  my  goodnefs  pafs  before  thee." 

Language  affords  not  ftronger  terms,  or  higher 
exprciiions,  than  thofe  in  which  revelation  def- 
cribes  the  goodnefs  of  God.  "  He  is  good  to  all, 
and  his  tender  mercies  are  over  all  his  works." — 
''  He  daily  loadeth  us  with  benefits,  and  we  know 
not  the  number  thereof ;  if  we  would  count  them, 
they  are  more  than  the  farid."  His  goodnefs  is 
conftant  ;  "  it  endureth  forever  ;  it  fainteth  not, 
neither  is  weary."  It  is  exercifed  toward  the  mofi. 
unworthy  creatures,  in  the  moft  difintercfted  man- 
ner, without  hope  of  a  recompenfe.  Compared 
with  him,  the  mod  baunliful  among  th^e  fons  of 
men,  are  evil  :  Even  parental  goodnefs  finks  and  is 
loft  in  the  comparifon. 

Many  wonderful  inftances  of  God's  love  to  men 
the  fcripture  adduces  to  raife  our  admiration  and 
gratitude.  Eut  the  moil  wonderful  of  all — thab 
which  awakens  the  loudeft  fongs  of  angels,  and 
fhould  excite  the  liveiieft;  praifes  of  men,  is  the 
gift  of  his  Son  for  the  redemption  of  our  guilty 
race.  "  In  this,"  fays  St,  John,  "  was  manifefted 
the  love  of  God  toward  us,  becaufe  he  fent  his  only 
begotten  Sou  into  the  world,  that  we  might  live 
through  him." — ''  Herein  is  love."  In  this  word  is 
compiehcnded  the  whole  divine  characler.  '•  We 
liave  known  the  lovt  that  God  hath  to  us.  God  is 
love.  A"nd  he  that  dwelleth  in  lov^^  dwelleth  in 
God,  and  God  in  him." 

From  this  divine  example  the  fcripture  infers 
out;  obligation  toiove  our  fellow  men.  *'  Let  us 
iove  one  another,  for  love  is  of  God  ;  and  every 
one  that  loveth  is  born  of  God.  He  that  loveth 
iiot,  knoweth  not  God,  for  God  is  love.  God  ga\^e 
his  cnly  begotten  Son,  that  we  might    live  through 


SiRM.  XXXIIL]     ChriJiia-xRdigmi.  413 

him  :  If  he  fo  loved  us,  we  ought  to  love  one  an-, 
other." 

Love  is  the  highefl  and  nobleft  virtue  in  the 
chriflian  fyfiem.  To  be  merciful  as  God  is  merci- 
ful, is  io  be  perfe£l  as  he  is  perfeQi.  Charity  is  the 
bond  of  perfednefs.  Chriftians  are  therefore  re- 
quired^  "  above  all  things  to  put  on  charity" — • 
•'  abnve  all  things  to 'have  fervent  charity  atnon^ 
thumfelves."  This  is  called  "  the  end  of  the  com- 
nidndnient" — "  the  lulIiiliDg  of  the  law''' — "  the 
fum  of  the  law  and  the  prophets,"  Faith,  hopa 
and  charity  are  all  great ;  but  the  greaicfc  of  thefe 
is  charity.  In  the  gofpel  climax;  of ^  virtues,'  you 
fee  brotherly  kindnefs  and  charity  flanding  at  the; 
top.  Thefe  complete  the  order  of  graces,  and  fiil- 
ifii  the  charatter  of  tbe  ChriRian.  The  graiid  de- 
cifion  of  characters,  at  the  laft  day,  will  be  mads- 
}yy  a  particular  inquiry  into  the  cxercites  of  this- 
virtuc.      He  who  has    this,  the  greatefl  of  all  vir- 

"  o 

tues,  has  the  other ;  and  without  this  all  preten- 
fions  to  religion  are  vain.  For  this  reafon,  whei^ 
the  Apoille  exhorts  us  to  be  followers  of  God,  he 
particularly  reminds  us,  that  we  mull  walk  inlovc. 
We  proceed, 

11.  To  confider  the  Argument,  by  which  the  A- 
pollle  prelfes  his  exhortation.  "  Walk  in  love,  as 
Chnfl:  aifo  loved  us,  and  gave  himielf  for  us  an 
oflFeiing  ai2d  a  facrifice  to  God  for  a  fweetrmeiling 
iavor." 

The  fufferings  of  Cbrift  for  the  fia  of  the  world 
were  typified  and  anticipated  in  the  facriSccs  and 
offerings  inititmed  under  the  Mofaic  law.  Hence 
the  languag<?of  that  difpcnfation  is  adopted  in  the 
gofpel  ;  and  the  deaiii  of  Ch rift  is  called  "  a  facri- 
ilce  and  an  offering  (o  Cod." 

"  Chnff  was  Jacrinccd  for  jjs.''  He  fuffered 
death  on  the  crofs  in  our  behalf  and  for  our  iake^, 
that  we  through  his  bioori  might  obtain  everlaiting 
i'llvation,      This  is  the    uniform    lanffu-g-e    of  the 


414  Duties  of  the         [Serm.  XXXIII. 

gofpel.  '*  He  who  knew  no  fin,  was  made  fin  for 
us,  that  we  might  be  made  the  righteoufnefs  of  God 
in  him." — "  He  once  fuffered  for  fins,  the  juft  for 
the  unjuft,  that  he  might  bring  us  to  God." — "  He 
bare  our  fins  in  his  own  body  oa  the  tree,  that  we, 
being  dead  to  fin,  ftiould  live  unto  righteoufnefs." 
— "  He  gave  himfelf  a  ranfom  for  us  ;  and  we 
have  redemption  through  his  blood." 

"  The  wages  of  fin  is  deaih."  This  is  the  juft 
dement  of,  and  the  legal  fentence  againft  the  tranf- 
greffion  of  man.  The  wifdom  of  God  has  feen  fit 
to  ordain,  that  without  the  fhedding  of  blood  there 
ftiould  be  no  remilfion  of  fin.  The  great  ends  of 
God's  moral  government  required,  that  there  ftiould 
be  feme  folemn  difplay  of  his  juft  and  holy  wrath 
againft  the  difobedience  and  rebellion  of  his  fub- 
jeds.  To  have  executed  deferved  punifhment  on 
the  offenders  themfelves  would  have  been  forever 
inconfiftent  with  their  admiftioa  to  pardon  and  fa- 
vor. Therefore,  that  they  might  be  forgiven  in  a 
vv-ay  agreeable  to  the  great  and  benevolent  defign 
of  God's  government,  he  was  pleafed  to  appoint 
and  accept  an  atonement  for  their  guilt.  ''  He  fct 
forth  his  Son  to  be  a  propitiation,  that  he  might  be. 
juft,  and  the  juftifier  of  them  that  believe." 

^' Chnl\  gave  himfelf  tor  us."  He,  freely  and  of 
liis  own  choice,  fubmitted  to  all  the  pains  and  in- 
dignities, which  attendeda  death  on  the  crofs  ;  and 
he  bare  them  all  with  refignation  and  patience, 
that  thus  he.  might  fave  us  from  rhe  wrath  to  come. 

Here  was  a  full  difplay  of  his  love.  The  Apof- 
tlc  fays,  "  He  loved  us,  diud  gave  himfelf  iox  us." 

He  who  is  th«  Son  of  God,  the  brightnefs  of  his 
glory — He  by  whom  all  worlds  were  made,  and 
who  upholdeth  all  things  by  the  word  of  his  pow- 
er, He  gave — What  did  he  give  ?  Not  one  of  his 
ijrcatuies — not  an  angel — not  a  world — but,  what„ 
x;;  more  than  all  worlds,  he  gave   HIMSELF — 


Serm.  XXXIII.]      Chrijllan  Religion-  415 

for  2<5,  an  inferior  order  of  intelligences — Ilnners, 
rebels,  under  fentence  of  condemnation. 

He  gave  himfelf,  not  merely  to  bccomye  a  man, 
and  dwell  on  earth — not  merely  to  be  our  pattern, 
■teacher  and  guide — but  to  die  in  our  (lead,  and  to 
fufFer  a  kind  of  death  peculiarly  painful  and  igno- 
minious. He  gave  himfelf  for  us,  not  in  hope  ot 
a  recompenfe  from  us,  but  in  his  felfmoving  good* 
nefs — in  his  dihnterefted  benevolence  toward  us. 

•'  The  offering  of  Chrifl  was  a  fweetfmelling  j'a^ 
vor."  It  was  pleafmg  and  acceptable  to  God,  and, 
through  his  appointment  became  efficacious  to  ob^ 
tain  pardon  and  grace  for  men.  The  facrifices  of- 
fered to  God,  according  to  his  ipflitulion, under  the 
Patriarchal  and  Mofaic  difpenfations,  arc  called 
"  a  fwect  favor  to  him  ;"  and  he  is  laid  to  "  fmeii 
a  fweet  favor  in  them."  The  Apoftle  ufes  the 
fame  phrafes  to  exprefs  God's  acceptance  of  Chrifl'^ 
iacrificc,  and  its  virtue  to  take  away  human  guilt. 
God's  law  is  magnified,  his  charader  is  honored, 
and  his  juftice  is  fatisfied  with  the  work  which  Je. 
fus,as  our  Redeemer,  has  accomplilhed.  And  pen- 
itent fmners,  now  humbly  applying  to  the  mercy 
of  God,  and  relying  on  the  atonement  of  the  Sa- 
vior, will  be  admitted  to  favor  as  freely  and  com- 
pletely, as  if  they  had  never  offended.  As  Chrift, 
who  knew  no  fm,  has  been  made  a  hnofFering  for 
us,  fo  we  are  by  failh  made  the  rightcoufnefs  of 
God  in  him.  According  to  the  terms  of  the  new 
covenant,  believers  receive  through  Jefus  Chrifl 
abundance  of  grace  and  of  the  gift  of  righteoufnef:* 
— thev  are  abundantly  pardoned — their  fms  are  ex, 
tinguilhed  as  a  cloud,  and  rem.embered  no  more. 
They  receive  life,  and  receive  it  more  abundantly, 
than  it  was  promiled  by  the  covenant  of  innocence. 
The  rightcoufnefs  of  Chrifl  has  procured  for  them 
immortality  far  more  glorious  than  Adam,  in  vir- 
tue of  his  own  moft  perfeft  obedience,  could,  havt 
claimed. 


4 1 6  Duties  of  the  [Serm.  XXXIIL 

This  example  of  Chrift's  love  to  us  is  an  argu- 
ment of  great  force,  why  wefhould  love  one  anoth- 
er. "  Be  ye  followers  of  God  as  dear  children, 
and  walk  in  love,  as  Chrifl  loved  us."  As  ye  are 
children  of  one  common  parent,  who  has  expreff- 
ed  for  you  a  moll  aflFe£tionate  regard,  fee  that  you 
imitate  his  goodnefs  in  your  regards  for  one  an- 
other. If  you  are  God's  children,  then  you  all 
Hand  in  the  relation  of  brethren.  Exprefs  your 
gratitude  to  God  for  his  parental  goodnefs  to  you, 
hy  walking  ^n  love  toward  all  his  houfehold. — 
Daie  not  to  indulge  in  vour  hearts  hatred  and  en=. 
inity  to  thofe  who  are  the  objefts  of  his  love.  Dare 
not  to  entertain  malevolent  difpofitions  toward  any 
of  the  human  race.  Where  will  you  find  the  man 
fo  unworthy  of  your  love,  as  you  are  of  the  love 
of  God  ?  Since  you  experience  that  divine  com- 
pafiion,  to  which  you  can  pretend  no  claim,  think 
none  of  your  fellow  finners  top  low,  or  t09  crimin«* 
al  to  (hare  in  yours. 

As  God  is  an  invifible  being,  wbofe  benefits  we 
experience,  but  behold  not  the  benefaftor  ;  there- 
fore, by  a  natural  tranfition,  the  Apoftle  calls  our 
attention  to  Jefus  Chrift,  in  whom  the  divine  good- 
nefs and  love  arc  made  confpicuous  to  fenfe,  as 
v/ell  as  credible  to  faith.  Chrift,  who  is  the  image 
of  the  invifible  God,  has  manifefted  himfelf  in  hu- 
man fleili,  and  rendered  the  divine  character  famil- 
iar to  human  apprehenfion.  That  therefore  we 
may  imitate  the  love  of  the  invifible  God,  let  us 
look  on  liir,  vihble  image  in  the  perfon  of  the  won- 
derful Savior,  and  behold  and  admire  his  good- 
nefs difplaycd  in  the  example  of  his  divine  Son 
dwelling  among  men.  **  Be  ycfollozoeys  of  God — 
as  CJiriJt  hath  loved  us.'' 

He  gave  himfelf,  not  only  to  become  a  man 
roi^i pafi'cd  with  our  infirmities,  but  alfo  to  become 
a  viciim  bleeding  for  our  iniq.uities.  Let  us  puC 
on  Chrifl — ulfuii'e  his  chara6lcr,  efpccially  his  be- 


Serm.  XXXIII.]     Chrijlian  Religion,  417 

nevolence,  meekncfs  and  love.  Vain  are  our  pre- 
tenfions  to  the  chara6ler  of  Chriflians,  if  we  have 
not  the  mind  which  was  in  Jefus,  and  if  we  walk 
not  as  he  walked. 

Let  us  cooperate  with  the  defign  of  his  death, 
in  our  zealous  endeavors  to  advance  the  glory  of 
his  church,  and  the  virtue  and  happinels  of  our 
fellow  men. 

Let  us  condefcend,  in  matters  of  indifference 
and  doubtful  difputation,  to  our  honeft  and  well- 
meaning  brethren  ;  and  if  there  are  any  whom  we 
elleem  weak,  let  us  more  cheerfully  bear  theif 
burdens. 

Let  us  forgive  thofe  who  injure  us,  when  they 
give  us  tokens  of  their  repentance  ;  and  let  us  en- 
tertain unfeigned  benevolence  to  all  men,  even  to 
the  molt  unrelenting  and  implacable  enemies. 

In  our  common  behavior  and  daily  converfa- 
tion,  let  us  not  be  affuming.  but  humble — not  fu- 
percilious  and  difdainful,  but  meek  and  courteous. 

Let  us  contribute  to  the  happinefs  of  thofe  a- 
round  us,  by  reclaiming  the  vicious,  warning  the 
carelefs,  inftrufting  the  ignorant,  encouraging  the 
virtuous,  relieving  the  neceflitous  and  comforting 
the  forrowful.  This  is  an  imitation  of  Chrill's 
love,  and  an  evidence  of  our  relation  to  him. 

It  is  obfervable,  that,  in  the  gorpel,no  argument 
is  To  frequently  urged,  as  the  example  of  Chrill,  to 
perfuade  us  to  mutual  love,  becaufenone  is  fo  well 
adapted  to  influence  the  mind  of  a  Chriftian.  And 
it  is  alio  worthy  of  remark,  that  GoJ's  approbation 
©f  Chriftian  charity  is  exprcfl'ed  in  the  fame  terms, 
as  his  acceptance  of  the  facrifice  of  Chrift  ;  for 
charity  to  our  fellow  Chriflians  flowing  from  a 
ienfe  of  Child's  dvin^r  love,  is  a  virtue  of  dilUn- 
guiihed  excellence.  As  the  death  of  Chrift  is  call- 
ed "  a  facrifice  fora  fweetfmelling  favor,"  fo  Chrif- 
tian charity  is  called  "  an  odor  of  a  fweet  fmell, 
^.  faciiHc'i    acceptable,   well   pkafiug    to  God," — 


4i6  DiUies  of 'the        [Serm.  XXXIIL 

When  we  do  good  and  communicate,  we  offer  ''  a 
iacrifice  with  which  God  is  well  pleafed." 

Let  it  be  our  care  to  follow  Chrift  in  his  good- 
nefs  and  love,  and  to  learn  of  him  humility,  con- 
defcenfion,  mercy  and  forgivenefs.  Thus  it  will 
appear,  that  we  are  his  difciples. 

Relio;ion  is  a  plain  and  obvious  thing.  It  i^  an 
imitation  of  the  moral  chara6ler  of  God,  brought 
down  to  human  view,  and  familiarized  to  human 
appixhenhon  in  the  life  of  |efus  Chrift.- 

Whenever  you  feel  a  doubt  concerning  the  na- 
ture of  religion,  fake  your  Bible,  and  fee  what  is 
the  chara£ler  of  God — what  is  the  temper,  which 
appeared  in  Chrift — what  is  the  life,  which  he  liv- 
ed in  the  flefti  ;  and  foon  your  doubt  will  be  re- 
iolved.  Thofe  opinions  and  ufages,  which  have 
no  influence  to  promote,  or  prevent  our  conformi- 
ty to  the  lile  of  Chrift,  cannot  be  in  any  refpeft 
very  ufeful,  or  very  dangerous. 

We  fee,  farther,  that  the  facrifice  of  Chrift  is  of 
great  ufe,  not  only  as  an  atonement  for  guilt,  but 
alfo  as  an  example  of  loa-e.  Accordinglv  the  gof- 
pel  improves  it,  as  well  to  infpire  us  with  friendly 
and  benevolent  diipofitions  toward  one  snother,  as 
to  encourage  our  faith  and  hope  ift  God's  mercy. 
"Wc  arc  too  apt  to  confider  Chrift's  death  in  that 
iingle  view,  as  opening  a  way  for  the  cxeicife  of 
God's  mercy  to  us  :  But  (he  gofpel,  befides  this, 
leprcfents  it  as  intended  to  open  our  hearts  to  the 
cxcr-cifts  and  feelings  of  mercy  to  ofte  another.  It 
improves  it  as  an  argument  to  perfuade  us,  not 
oniy  to  repent  of  our  own  Tins,  and  apply  to  God's 
forgiving  love  ;  but  alfo  to  forgive  one  another,  as 
(vod  fur  Chrift's  fake  forgiveth  us,  y\nd  until  we 
feel  on  our  hearts  this  cffi^tt  of  thj  Redeernei's 
death,  wc  are  not  intcreftcd  in  the  heavenly  blef- 
I'lngs  pror.urcd  by  its  me^i^.  "  If,  therefore,  there 
be  any  ccnicdation  in  Chnfl,  anv  comfort  (;f  love, 
any  t  ilo'.vjhtp  of  the  Spiri'',  arj\-  bowels    an-i  n.cr- 


Serm.  XXXIII.]     Chrijlicm  Religion.  419 

cies ;  be  ye  likemindcd,  having  the  fame  love,  be- 
ing of  one  accord,  and  of  one  mind.  Let  nothing 
be  done  through  ftrife  and  vain  glory  ;  but,  in 
lowlinefs  of  mind,  let  each  efteem  others  better 
than  himfelf.  Look  not  every  man  on  his  own 
things,  but  every  man  alfo  on  the  things  of  others ; 
and  let  that  mind  be  in  you,  which  was  alfo  in 
Chrift  Jefus." 


SERMON     XXXIV. 


EFUF.SlA'-v'S  V.  3,  4.  5,  6, 

hut  fornication  and  all  unckamufs,  or  covetroufnefs,  let 
it  not  he  once  named  avton/i;  you,  as  beco7netli  faints  ; 
neither  fUhinefs,  nor  foolifh  talking,  nor  jejlmg, 
which  are  not  convenient  ;  hut  rather  giving  of 
thanks.  For  this  ye  kncza,  that  no  whoremonger 
nor  unclean  pcrfon,  nor  covetous  man,  tvho  is 
a)i  idolater,  hath  any  inheritance  in  the  kingdom  of 
Chrif  and  of  God.  Let  no  man  deceive  you  with 
vain  words,  for  kecaife  of  thefe  things  cometh  the 
wrath  of  God  on  the  childrch  of  difohedience. 

Our  Apofile  is  ftill  defcribing  the 
Chriflian  life,  inculcating  the  virtues  which  belong 
to  ir,  and  diiiuading  from  the  vices  which  oppofeit. 

The  prcc^'ding  verfes,  in  this  and  part  of  the 
former  chapter,  llate  the  Chriftan  temper,  as  it 
refpeds  our  feilow  men.  The  words  now  read 
inculcate  Chriflian  fobriety  ;  and  warn  thofe  who 
arc  calkd  Tuints  againfl:  imitating  Heathens  and  fm- 
ners  in  inicleannef,  covctcufncf  and  foolifh  J^J^^'^'g- 

I  Ihall,  firft,  diflinttly  conUder  the  feveral  fins 
\vhic  h  the  Apofile  here  mentions.  And,  then,  I 
Ihall  open  and  apply  the  arguments  fubjoined. 

Fird  :  We  will  confider  the  feveral  vices  here 
mentioned,     *■'  f  ornicaiiorj  and  ?^\\  unclcannefs,  and 


Serm.  XXXIV.]       Chrijlian  Religion,  421 

covetoufnefs,  let  them  not  be  once  named  among 
}'Ou,  neither  filthinefs,  nor  foolifh  talking  and  jell- 
ing." 

Let  them  not  be  once  named  in  a  way  of  approba- 
tion or  extenuation.  Let  them  not  be  fubje6ls  of 
converfation  in  fuch  a  manner  as  to  encourage  you 
in  them,  or  inflame  the  criminal  paffions  in  others. 
Let  them  not  appear  among  you,  fo  as  to  give  oc- 
cafion  for  you  to  lament  them,  or  for  Heathens  to 
reproach  you  for  them. 

1,  The  firft  fm  here  mentioned  is  impurity. 

Let  not  Jorniiation  or  unclcannefs  be  named  among 

you. 

The  word  fornication  is  fometimes  ufed  in  fcrip- 
ture  to  comprehend  the  groflcr  kinds  of  unclcan- 
nefs, as  incefl:,  adultery  and  proilitution ;  but  in 
common  fpeech  it  is  ufuaily  appropriated  to  inti- 
macy between  unmarried  perfors.  who  are  notwith- 
in  the  forbidden  degrees  of  confanguinity.  In  this 
limited  fenfc  v.'c  aifo  find  it  ufed  in  the  facred  writ- 
ings. 

To  fecure  the  proper  nurture  and  education  of 
children,  and  to  prex^ent  confufion  in  private  fami- 
lies, and  in  more  public  focieties,  God  has  mlticut- 
ed  marriage,  and  ordained,  that  a  man  fhall  leave 
his  father  and  his  mother,  and  fhall  cleave  to  his 
%vife.  That  fornication  may  be  avoided,  it  is  re- 
cjuircd,  th.it  every  man  ffiould  have  his  own  wife, 
and  every  woman  her  own  hufband.  And  this  re- 
lation, where  it  fubjjfls,  ought  robe  publicly  known. 
Private  contraQs,  generally  admitted  as  marriage, 
would  expofe  the  contra^Iting  parties  to  dangerous 
frauds  and  impofitions,  the  helplefs  ofr'spring  to 
ratal  negleft,  and  focicly  to  endiefs  cOnfufion  and 
diiorder.  Though  Cod  has  not  inftituted  any  par- 
ticular ceremony,  by  which  marriage  fhaii  be  fo- 
]i;mnized,but  has  left  it  with  every  people  to  adopt 
fuch  forms  as  they  plcafc  ;  yet,  that  it  fhould  be 
formal  and  public,  the  fcripiure  every  where  fup- 
1)  ©  ' 


422  Duties  of  the  [Serm.  XXXIV. 

p:.res,  rcMfon  itfelf  ditlates,  and  :he  cuQ-om  of  all 
iKitions  confirms. 

it  will  n  )t  be  preLen  I'^d.  th:\t,cirnal  ialimacy  be- 
tween psilons,  who  have  deliberately  agreed  on 
maniage.  is  equally  ciiniinal  with  common  piolli- 
tuiion  ;  bat  that  it  is  really  criminal  in  the  li;i,htof 
heaven,  no  man  can  doubt,  when  he  confiders  what 
confeqiences  would  enlae  from  fuch  a  pra6lice 
genrrally  prevailing.  ProfiituUons,  under  pretext 
of  pii'.'a'e  contrails,  would  plead  excufe  ;  boneft 
p.:if.  as  would  be  enfnared  by  th ofe  who  v\?cre  un- 
der previous  engagctnents  ;  mlants,  from  the  cir- 
curiulanees  of  their  buih,  would  often  periOi 
th;o:jgli  n-glecl;  a  great  part  of  th.-^  youth  would 
grov  up  in  ignorance  and  idlencfs  ;  families  would 
be  fubjecl  to  diifolu'ion  without  remedy  from  law; 
and  the  depravity  and  confi'ilicn  of  families  would 
fjread  throuLih  bif'^^er  'bcieties. 

IP  the  aits  of  uncleannefs  are  criminal,  fo  alfo 
are  aU  impure  thoughts  and  deft  es  ;  for  thefe  pro- 
ccv.\  from  a  corrupt  heart,  and  lead  to  (he  external 
acts.  i,Xtvi  i  pr4)s,  not  only  that  he  may  be  kept 
from  prefumptuous  fins  ;  but  that  a  clean  heait 
niav  be  created  in  him.  The  thoufjfht  of  foolifh- 
ncfs  is  hn.  lie  who  dcvileth  to  do  evil  h  called  a 
milchi:;vous  p.  rfon.  lla  who  looketh  on  a  wo- 
rn n  to  lull  after  her.   commi.teih   adultery    in  his 

Und  r  the  nnme  of  nnclcanncTs  the  g^>fpel  for- 
biibs  h-iliy  com-nunicadon,  which  indicates  a'  vi- 
cious difpolrion  in  the  (p-aker,  and  tends  alfo  to 
coirup:;  ih^  manners  of  others.  The  Apodle  cau- 
li  ns  iaiius,  that  uncleatincls  be  not  once  named  a- 
mong  [lie:n.  He  exhoris  ihem  to  put  away  all 
fi.iii'v  coK'imnnicjUon  out  c>f  their  mouths  ;  and  to 
ii  ivt;  ii.ir  (peech  alw, lys  widi  g'ace.  feafoned  wirli 
(<.!t  ;  d  .'cmt.  modell  ar.d  favorj',  Wiiat  is  more 
i:".  ui  tins  con]cih  of  cvii. 


SiRM.  XXXIV.]     Chrijiidn  Religion,  423 

Farther  :  Chriftians  muft  not  make  provifidn  for 
the  flefh  to  fulfil  the  lufts  thereof  ;  but,  cm  the 
contrary,  abftain  from  flefhly  lufts  ;  yea,  ei-en 
from  the  very  appearance  of  evil  ;  from  every 
thing  that  tends  to  fuggeft  wanton  ideas,  to  excite 
impure  defires  and  to  ftrengthen  the  power  of 
temptation.  .  They  muft  withdraw  themfelves 
from  all  unneceftary  connexion  with  thofe,  who, 
with  tyts,  full  of  adultery,  beguile  unftable  fouls, 
and,  with  their  fair  fpeeches  and  flattering  words, 
caufe  the  fimple  to  yield.  They  muft  hate  even, 
the  garments  fpotted  with  the  flefh. 

II.  The  next  fm  which  faints  are  warned  to  a- 
void  is  covetovfnefs. 

This  ufually  intends  an  immoderate  defire  of 
riches.  Our  Savior  fays,  '•  Beware  of  coveioiifnefs, 
for  a  man's  life  confilteth  not  in  the  abundance  of 
the  things,  which  he  pofielfeth."  The  defire  of 
poffeifing  an  abundance,  is  covetoufnefs. 

The  fcripture   allows  us   to   defire  and  feck  the 
good  things  of  the   world  ;  for  thefe    are  neceffary 
to    our    comfort    and    ufefulnefs  ;    but   it    always 
teaches  us  to  reftrain   our   worldly    defires    wi'hia 
narrow   bounds,   and  keep    them   in    a  reafonable 
nibordination    to   heavenly  defigns.     The  Apoftle 
fays,  Let  your  converjation  be -without  cotetoufntfs,  and 
he  content  with  fuch  things  as  ye   have.     Having  food 
and  raiment,    let  us    be   therewith  content,  in  oppofi- 
tion  to  the  temper    of  thofe,    zuho  rvill  be  rich,  and 
who  in;lulging  that  love  of  the  woild  which  is  the 
root  of  all  e\  il,  fall  into  temptation  and  a  fnare,  and 
many  foolijh  and  hurtful  lujh.     Our  Savior  inftru(5ls 
i)s  to  pray,  not  for   abundance,    but  for  our  daily 
bread.     Th:^  prayer  of  Agur  was,    that  God  would 
feed  him  with  food  convenunt  for   him.     Similar  to 
this    was   the   prayer   of  the   patriarch,   that   God 
H'Ouid  give  him  food  to  eat.  and  raiment  to  put  on. — • 
In  op   oiition    to  wot  Idly  anxiety    rnd  carefuinefs, 
the  goipei  requires  us  to    feek  hrft  the  kingdom  ef 
D  »  2 


424  Duties  of  the         [Serm.  XXXIV. 

God,  leaving  it  with  our  heAvenly  Father  to  give 
us  other  things  as  he  fees  to  be  needful. 

From  hence  it  appears  that  men  Hand  chargea- 
ble in  the  eye  of  heaven,  with  the  fin  of  covetouf- 
nefs,  not  only  when  they  praQife  unjuO:  and  dif- 
honefl  means  to  accomplifh  their  worldly  ends, 
but  when  they  indulge  fuch  eager  and  infatiable 
defires  of  riches,  as  make  them  difcontented  with 
their  condition,  and  envious  of  the  fuperior  condi- 
tion of  others — fuch  deGres  as  divert  them  from 
the  care  of  their  fouls,  and  extinguifh  a  fenfe  of 
futurity — fuch  defires  as  urge  them  to  a  reftlefs 
purfuit  of  riches,  and  fill  them  with  tormenting 
and  dillruflful  cares  for  the  fupplies  of  life — fuch 
defires  as  render  them  incapable  of  enjoying  what 
they  poffefs,  and  make  them  unfeeling  to  the  ne- 
cefTiiies  of  others. 

The  nature  of  covetoufnefs  our  Savior  illuflrates 
in  the  parable  of  a  rich  rtian,  whofe  fields  brought 
forth  plentifully,  and  who  thereupon  refolved  to 
enlarge  his  ftorehoufes,  and,  having  laid  up  goods 
for  many  years,  to  fpend  the  refidue  of  his  days  in 
mirth  and  pleafure. 

The  parable  charges  him  with  no  injuftice,  fraud 
or  opprefiion,  with  no  indirect  meafures  to  increafe 
or  preferve  his  fubftance  ;  but  only  with  a  heart 
devoted  to  the  world,  and  dead  to  religion.  He 
laid  up  trcalure  for  himfelf,  and  was  not  rich  to- 
ward God. 

in.  The  other  fin  mentioned  in  our  text,  13 
foolijii  talking  and  jejting. 

It  IS  not  every  kind  of  j(/!mg,  which  is  to  be  de- 
nominated fooiilh  talking,  or  pronounced  finful. 

The  gofpcl  is  not  fo  rigid  and  auftere  as  to  de- 
bar us  from  innocent  pleafures,  and  harmlefs  a- 
mulcmeiit;;.  Whatever  may  contribute  to  the  im- 
piovetncnt  of  happinefs,  and  is  not  produftive  of 
evil  to  ourfelvcs  or  others,  is  not  only  innocent, 
but    really   good.       Providence,    merely    for   our 


SeRm  .  XXXIV.]      Chrifiian  Religion.  425 

pleafure  and  enjoyment,  beftows  many  delicacies, 
which  are  not  immediately  neceflary  to  ihc  fuppoi  t 
of  life  ;  fo  religion  tolerates,  for  the  amufement  of 
the  mind,  fome  divcrhons  which  have  no  immedi- 
ate connexion  with  our  falvaiion.  If  it  is  inno- 
cent to  refrelh  the  body  by  a  fecial  walk,  it  is  as 
innocent  to  exhilciire  the  mind  by  humorous  dil- 
courfe.  If  vocal  or  inftrumental  niufic  abftraft 
from  fentiment,  and  merely  as  an  entertainment,  is 
not  inconfiltent  with  piety  ;  no  more  is  a  little  wit 
and  gaiety  among  friendvS  in  their  free  and  focial 
vilits.  There  is  a  time  to  laugh,  as  well  as  a  time 
to  weep.  Cheerful  convcrfation  is  often  of  real 
ufe  to  enliven  the  drooping  fpiiits  and  difpel 
gloomy  cares,  to  endear  fociety,  and  fvveeten  the 
pleafures  of  friendfhip. 

Jfjlmg  is  not  foolifli,  or  inconvenient,  when  it 
is  made  ufe  of  to  expofe  the  abfurdity  of  error,  and 
the  folly  of  vice.  There  are  fome  errors  too  grofs 
for  ferious  argumen(ation,  and  there  are  fome 
minds  too  callous  to  feel  the  force  of  grace  and 
pointed  reafoning.  In  fuch  cafes  wit  and  ridicule 
are  fometimes  applied  with  fucccfs. 

Can  you  imagine  any  thing  more  ludicrous  and 
fatyricai  than  Elijah's  advice  to  the  befotted  priclls 
of  Baal  ?  He  mocked  them  and  faid,  "  Cry  aloud, 
for  he  is  a  God  ;  either  he  is  talking,  or  he  is  pur- 
fuing,  or  he  is  in  a  journey,  or  peradventure  he 
(lecpeth  and  mud  be  awaked."  The  ftylc  of  the 
ancient  prophets  is  remarkable  for  its  gravity  and 
foleranity  ;  and  yet  in  no  author  do  we  meet  with 
a  finer  and  keener  piece  of  raillery,  than  in  the 
book  of  Ifaiah.  Reprefenting  the  ridiculous  fool- 
ery of  the  worfhipper  of  carved  images,  he  fays, 
"  He  planteth  an  afh,  and  the  rain  doth  nourifli 
it  ;  he  burneth  part  of  it  in  the  fire,  and  with  part 
of  it  he  eatcth  meat ;  he  baketh  bread,  he  roaftcth 
flefli  and  is  fatisfied  ;  he  wanneth  himfelf,  and 
faith,  ah  I  am   xvarm,    I  l]avc  fccn  the   fire.     And 

D    D   Q 


426  Duties  of  the         [$erm.  XXXIV. 

the  refidue  thereof  he  maketh  a  God,  even  his 
graven  image.  He  falleth  down  to  it  and  wor- 
fhippeth  it,  and  prayeth  unto  it,  and  faith,  Deliver 
me  for  thou  art  my  God." 

Sarcaflic  wit  is  not,  however,  a  weapon  ordinari- 
ly to  be  ufed  by  preachers,  though  foraetimes  ufcd 
by  the  prophets.  Few  men  have  judgment  to 
point  it  properly,  or  fkill  to  manage  it  fuccefsfully. 
In  awkward  hands  it  may  wound  truth,  and  leave 
error  to  cfcape  unhurt. 

Since  there  are  cafes,  in  which  wit  and  humor 
may  be  innocent,  and  evenufeful,  it  will  be  aflced, 
What  is  thzit  jsjling  \srh.\ch.  the  Apoflle  condemns  ? 

/\sjefling  Hands  here  conne6led  w'nh  JiUhinefs 
znd  joolijh  talking,  we  may  fuppofe  he  particularly 
intends  Uwd  and  o^?f?ie  jelling  ;  or  what  he  before 
calls  corrupt  communication,  fuch  as  tends  to  in- 
flame the  lufls  of  the  profligate,  to  debauch  the 
minds  of  the  fimple,  and  to  wound  the  ears  of  the 
modcfl:.  Lewd  converiation  and  obfcene  writings 
are  ahvays  criminal  and  dangerous  ;  but  moft  fo, 
when  ih^y  are  recommended  by  the  fafcinating 
charais  of  a  lively  wit  and  humorous  imagir*a- 
tion. 

Profanc]t^\ng  is  alio  condemned.  If  we  may 
foraetimes  indulge  a  fportive  fancy  in  our  friendly 
converfation,  yet  we  may  never  trifle  with  facred 
things,  make  a  mock  of  fin,  employ  the  word  of 
God  as  the  fubjecl  of  humor  and  drollery,  and 
turn  the  awful  do£lrines  of  religion  into  merriment 
and  ridicule.  Such  jelling  proceeds  from  a  vain 
and  impious  heart,  and  will  increafe  unto  more 
ungndiinefs. 

Reviling  and  df am alory  ](i{{ing  is  unbecoming  a- 
mong  ChriHians.  They  are  not  to  fpeak  evil  one 
of  another,  nor  indeed  of  any  man,  except  when 
fome  feiious  cccafion  requires  it,  and  truih  will 
juftity  i^  E\il  fpe,iking  never  wounds  fo  deeply, 
nor   infufcs   m   the    wound    fuch    fatal  poifon,  as 


Serm.  XXXIV.]     Chrijlian  Religion,  427 

vvhrn  it  is  Iharpened  by  wit  and  urged  hotne  hv 
ridicule.  A  clumfy  dull  expreflinn,  ho\vever  dc- 
famatory,  is  little  regarded  and  focn  forgotten. 
But  wit  gives  edge  to  abufe,  and  adds  wings  to 
Icindai.  The  llory  is  remembered  for  the  humor 
and  repealed  for  the  pleafantry  ;  repetition  gives 
it  credit  and  ciiculatit  n  :  and  a  \  ir(uous  worthv 
man,  only  for  a  natural  infirmitv  or  innocert  fiu- 
gularity,  bec(nnts  an  object  of  ridicule  and  con- 
lernpt.  But  he  who  thusu!ters  a  flander  is  a  fool  ; 
for  ihouoh  he  mav  excite  the  laughter  of  the  vain, 
he  becomes  the  abhorrence  of  the  wife  ;  and  while 
he  holds  up  his  neighbor  as  an  objeft  of  dcrifion, 
he  cxpofes  himfelf  to  gtnerai  hatred.  The  m^n 
who  vahies  himfelf  on  wittv  conceits  and  fat)  ric;il 
touches,  makes  no  diflinciion  of  objeQs  ;  and  they 
who  laugh  at  his  jefling  today,  may  themfelves  be- 
come the  fub]e6ts  of  his  humor  touiorrow.  He 
facrlficL'S  truih  and  friendfhip  to  his  predominant 
pa(fi''n,  and  thus  alienates  his  friends,  and  renders 
all  men  his  enemies. 

Having  confidered  the  na(ure  of  tlie  fevcr.il 
vices  wliich  the  ApolUe  wains  ChriRians  to  a\  oid, 
we  will,  lecondly,  aitend  to  the  arguments  fubjoin- 
ed. 

1.  The  Apofl^e  tells  us,  that  itnpurity,  co^-ct- 
ouit'cfs  ?!nd  foo.'iQi  talking  are  unbecoming  in  faints. 

Ciujlfians  are  called  to  be  holy,  to  imitate  the 
character  of  God,  and  to  be  conlormcd  to  the  im- 
age of  his  Son,  to  vv'alk  under  the  influence  of  the 
bnlv  Spi'it,  and  to  prepare  for  a  world  where. 11 
dwellcth  righteoufnefs,  and  into  which  noihing  en- 
ters ihat  defiles  'fhcy  who  are  Chtift's  have  ctu- 
ci'ied  t)ie  fl'  Ih.  They  who  walk  in  tlr.:  Sniiit,  will 
not  fulfil  the  h  lis  of  the  ficlTi.  They  wh  >  are 
delivered  from  this  evil  world,  f(  ek  the  things 
v.hich  are  above,  and  place  their  arfcctions  tiiere. 
Tliev  mortify  their  niembers  v»'hicli  areoti  ihe  cardi. 
uuchaifhef-,  ipordinaie  affeciion,  evil  concupif- 
1)  n  4 


^28  Duties  oj  the  [Serm.  XXXIV. 

cence  and  covetoufnefs.  If  Heathens  walk  in  the 
lafis  of  uncleannefs,  and  according  to  the  couifc 
of  {he  world,  yet  a  different  converfation  may  be 
expected  from  Chriftians,  who  have  been  taught 
the  true  charafler  of  God,  have  known  the  truth  a:; 
it  is  in  Jefus,  and  have  feen  the  heavenly  world 
difplayed  before  them.  "  Ye  were  fomelimc 
daikncfs,"  fays  the  Apoftle,  "  but  now  light  in  the 
Lord  ;  walk  as  children  of  light." 

2,,  Foolifh  talking  and  jefling  are  not  convcnienl, 
as  the  Heathens  imagined  them  to  be,  but  are 
criminal  in  their  nature,  and  fatal  in  their  tenden- 
cy. 

This  Apoftle  fays  to  the  converted  Romans, 
*•  Wliat  fruit  had  ye  then  in  thofe  things,  whereof 
ye  are  now  aftiamed  ?  For  the  end  of  thofe  things 
is  death."  This  vain  talking  is  contrary  to  the  de- 
lign  of  Ipeech,  which  is  to  glorify  God,  and  to  ed- 
ify and  comfort  one  another.  Therefore  the  Apof- 
tle adds,  Rathe?-  give  thanks.  A  man  addifted  to 
vain  language,  dillioates  a  fenfe  of  piety,  and  ex- 
tinguiflies  a  fpirit  of  gratitude  and  devotion.  Out 
of  the  abundance  of  tiie  heart,  the  mouth  ipeakcih. 
In  a  heart  fiiied  with  vain  and  trifling  thoughts, 
there  is  no  room  for  pure  and  fpiritual  fentiments 
and  afFc61ions  :  From  fuch  a  heart  will  proceed 
cvii  Ipeakings  ;  and  till  the  heart  is  purifitd,  vain 
vs'ords  will  have  no  end. 

Such  talk  is  hurtful  to  the  hearers.  It  wounds 
the  leclings  of  the  virtuous,  and  awakens  the  cor- 
rupt dilpofiiions  of  the  vicious.  It  often  prcvokes 
anger,  brings  on  contention,  corrupts  good  man- 
ners, feparatcs  near  friends,  and.  in  fliort,  leads  to 
every  evil  work.  It  is  found  fpecch,  fpeech  fea_ 
loiicd  with  vvifdotn,  that  miniders  grace  to  the 
hearers.  "  The  lips  of  the  righteous  i^ed  many, 
but  fools  die  for  want  of  wifdom." 

3.  The  Ephcfian  Chriftians  are  warned,  that  the 
indulgence  of  thcfe  fins  is    inconfiftent  wffti  a  title 


SerivI.  XXXIV.]     Ch'iflian  Religion.  429 

to  heaven.  Whatever  they  might  think  in  the  time 
of  their  ignorance  ;  yet  now,  fays  the  Apoftle. 
"  Ye  know,  that  no  whoretnunger,  «5or  unclean 
ptrfon,  nor  covetous  man,  who  is  an  idolater,  hnth 
any  inheritance  in  the  kingdom  of  Chriil  and  ol* 
God." 

However  imperfeO;  our  ideas  of  the  heavenly- 
ftate  may  be,  one  thing  is  exceedingly  pjain,  that 
it  is  a  ftate  of  holinefs,  and  that  our  happinef*  there 
mull  chiefly  confifi  in  holy  difpofitions  and  exer- 
tifes  ;  hence  Vi^c  may  certainly  conclude,  that  n<> 
man  can  enter  into  it  without  a  previous  prepara*. 
lion  by  the  renewal  and  fandification  of  his  mind. 
It  is  the  conllant  language  of  the  gofpel,  that  vvi4h»- 
out  hoHnefs  no  man  ihall  fee  the  Lord.  To  thefe 
Epheiians,  who  had  been  taught  tlie  truth  as  it  is 
in  jefus,  the  Apoftie  fays,  this  ye  knotv,  that  no 
unclean  perfon  has  any  inheritance  in  that  fpiritu- 
al  kingdom."  And  to  the  Corinthians  he  fays, 
**  Know  ye  not  that  the  unrighteous  Ihall  not  in- 
herit the  kingdom  of  God  ?  Be  not  deceived,  nei- 
ther fornicators  nor  idolaters,  nor  effeminate,  nor 
covetous  ftiall  inherit  this  kingdom." 

4.  The  Apofllc  tells  them,  that  thefe  frns.  not 
only  exclude  them  f;om  heaven,  but  bring  upon 
them  ihewralh  of.  God.  '■  Let  no  man  deceive  you 
with  vain  words,  for  becaufe  of  thefe  things  Com- 
eth the  wrath  of  God  on  th^  children  of  difobedi- 
cnce." 

Evil  men  oftx'^n  aft  ^is  feduccrs  ;  they  pra6life 
cvtry  art  of  deccpiirn  and  tnticemenr,  to  draw 
others  into  a  pannerfhip  with  them  in  vvickednefs. 
They  call  evil  good,  and  good  evil  ;  they  p«-t 
daiknc(s  for  light,  and  light  for  darkncfs.  To  hide 
from  tiic  eyes  ot  1  he  hmpie  the  fliamefulnefs  and  de- 
formity 01  vice,  ihcy  Tpread  over  it  fair  and  tempt- 
ing colors  ;  and  tliat  the  incautious  may  rniftake 
fhe  natu^-e  of  tnoral  good  and  evil,  they  confound, 
th-  m  bv  f  ilfc  and  httitious  name:-;,   StiiQ:  virtue  they 


A  00  Duties  of  the         [Serm.  XXXIV. 

deride  as  fupeiflition  ;  and  humble  devotion  they 
ftigmatize  as  hypocvify  :  They  applaud  licentioul- 
nefs  as  manly  freedom  ;  and  commend  the  bold- 
nefs  of  impiety  as  indicating  a  greatnefs  of  foul. 

But  let  men  fay  what  they  pleafe,  Hill  ihere  is 
an  cllcntial  difference  between  virtue  and  vice  ; 
and  all  arguments  ufed  to  confound  them,  are  but 
viin  zuords  ;  and  with  thcfe  let  no  man  deceive  you. 
Heal  ken  to  no  enticements  which  would  draw  you 
away  from  the  plain  path  of  virtue  ;  enter  into  no 
particular  connexions  with  perfons  of  licentious 
principles  and  corrupt  manners  ;  choofe  for  your 
companions  them  who  fear  God  and  keep  his  com- 
mandments. Steadily  and  invariably  follow  the 
plain  precepts  of  the  gofp^l  ;  and,  whatever  at- 
tempts may  be  made  to  explain  away  the  meaning, 
or  to  relax  the  fl;ri6lnefs  of  them,  flill  remember, 
that  by  thefi:',  and  not  by  the  licentious  opinions  of 
men,  you  mufl:  finally  be  judged.  If  you  miftake 
them,  it  is  at  your  peril  ;  if  you  defpife  them  you 
muft  take  the  confcquence.  The  gofpel  has 
plainly  denounced  the  wrath  of  God  againfl,  un. 
clcanncfs,  covetoufnefs  and  foolifh  talking  and  jefl, 
ing.  i3e  not  deceived  with  vain  words.  The 
threatenings  of  God  are  words  of  truth  and  fober^. 
nefs.  If  you  doubt  the  certain  execution  of  them, 
vet  he  cannot  deny  himfelf  ;  he  is  not  a  man  that 
he  fhould  lie,  nor  the  fon  of  man  that  he  fhould 
repent.  If  you  doubt  whether  the  precepts  of  the 
gofpel  a!'e  to  be  underflood  in  the  extent,  which 
the  words  fccm  to  import,  flill  remember,  they  are 
the  precepts  of  God.  Me  trifles  not  with  man,  nor 
may  man  trifle  with  him.  Take  them  as  he  has 
given  them,  and  let  your  hearts  be  conformed  to 
tlicm,  and  your  practice  dirctled  by  tJicm.  Think 
not  to  pl',-ad  in  excule  for  your  fms.  that  you  were 
d;ceived  by  th-^  opinions  of  men.  You  are  to  call 
:u)  man  on  CMih  your  maHer.  (jod  is  not  inock- 
vl  ;  wjiatfocver  a  mc^a  iowcth,    that  f[\all  he  reap. 


Serm.  XXXIV.]     Chrijlian  Religion,  434 

Eve  was  deceived  by  the  ferpent  who  flattered  her, 
that  tranfgreffion  would  not  be  death.  On  this 
deception  fhe  tranfgrefrrd,  and  death  enfued.  She 
pleaded  that  she  ferpent  beguiled  her  ;  but  the  plea 
wa^  not  admiLted  in  bar  ot"  fentence.  The  proph-, 
et,  who  dilbbeycd  the  exprefs  corrimand  of  God,  in 
compliance  will  the  advice  of  another  prophet, 
pretending  an  order  frcm  God  to  revoke  the  for- 
mer command,  perifh'd  in  his  ptefumption.  He 
was  nor  to  tranfgrefs  an  order  given  immediately 
to  himfelf,  on  the  infmuation  of  another,  that  it 
was  now  fupcrceded.  The  command  which  he 
had  received  he  knew  to  be  from  God  ;  the  infor- 
mation of  the  other  prophet  was  only  the  word  of 
man. 

V/e  are  to  take  the  fciiptures  as  they  are.  and 
though  one  fhould  pretend  to  the  infpiration  of  the 
Spirit,  4nd  to  immediate  revelation  from  God,  yet 
we  are  not  to  regard  him  in  oppofition  to  the  plain 
and  obvious  fenfe  of  the  facred  oracles.  TheA- 
poRle  fays,  "  Though  we,  or  an  angel  from  heav- 
en preach  any  other  gofpel,  than  that  which  ye 
have  received,  let  him  be  accurfed," 


SERMON      XXXV. 


EPHESIANS  V.  7,  8,  9,  10,  n,  ie. 

Be  ye  not  therefore  partakers  with  them.  For  ye  were 
fometimes  darknefs,but  now  are  ye  light  in  the  Lord: 
Walk  as  children  of  light,  (for  the  fruit  of  the  Spir- 
it is  in  all  goodnefs,  and  righteoufnefs  and  truth) 
proving  what  is  acceptable  to  the  Lord.  And  have 
no felloiufiip  ruith  the  unfruitful  works  of  darknefs, 
hut  rather  reprove  them.  For  it  is  a  fiame  to  [peak 
of  thofe  things,  which  arc  done  of  them  infecret. 

1  HE  feveral  vices  enumerated  in  the 
preceding  verfes,  are  fornication,  uncieannefs,  cov- 
etoafnefs,  filthincfs,  foolifh  talking,  and  profane 
and  wanton   jefting.     Thefe  \ftrQ.  praftifed  among 

the  Heathens  in  their  dark  and  ignorant  ftate. 

The  Apoflle  warns  the  Ephefians,  now  enlightened 
by  the  gofpel,  that  they  no  longer  have  fellow  {hip 
with  their  neighbors  in  thefe  unfruitful  and  perni- 
cious works — that  they  avoid  not  only  the  dire6t 
commifrion  of,  but  all  partnerfhip  in  thefe  and  all 
other  fins,  which  the  gofpel  has  dctedtcd  and  con- 
demned.    We  will, 

I.  Illuflrate  this  fellowfliip  in  wickcdnefs.    And, 
n.  Apply  the  arguments,  which  the  ApolUC;  in. 
the  words  now  read,  urges  againll  it, 


Serm.  XXXV.]     Chripan  ReUgicn,  433 

I.  We  will  illuflrate  this  fellowfhip  in  wicked-r 
nefs,  which  chriftians  are  exhorted  to  avoid. 

If  by  any  means,  we  cooperate  with  finners,  coun- 
tenance them  in  their  evil  works,  ftrengthen  their 
hands,  hinder  their  repentance  and  reformation  ; — 
if  we  negle6l  to  reftrain  them,  when  it  is  in  our 
power,  or  to  rebuke  them  when  we  have  opportu* 
nity  I  or  if  we  take  a  fecret  pleafure  in  their  fins, 
even  though  we  do  nothing  diredly  to  encourage 
them,  we  have  fellowfhip  with  them. 

X.  Not  to  oppofe,  in  many  cafes,  is  to  emboldea 
tranfgreffors,  and  to  be  partakers  with  them. 

Rulers  are  to  be  a  terror  unto  evil  works.  ThQ 
nobles  of  Judah  are  faid  to  have  profaned  the  fab- 
bath,  when  they  fufFered  the  men  of  Tyre  to  come 
into  the  city,  and  fell  wares  on  the  fabbath  day. — r 
The  minifters  of  religion  are  charged  to  bear  pub^ 
lie  teftimony  againfl  prevaihng  en  or  and  vice,  and 
to  rebuke,  before  all  men,  fuch  as  walk  contrary 
to  the  gofpel,  that  they  may  not  be  partakers  of 
other  men's  fins,  but  may  keep  themfelves  pure. — 
If  thefe  watchmen  fpeak  not  to  warn  the  v/icked  of 
his  evil  way,  that  he  may  fave  his  foul,  the  fame 
wicked  man  will  die  in  his  iniquity;  but  his  blood 
will  be  required  at  their  hands.  The  parent  is 
commanded  to  bring  up  his  children  in  the  nurture 
and  admonition  of  the  Lord.  If  they  make  them- 
felves vile,  and  he  reflrains  them  not,  he  is  a  par- 
taker with  them  in  their  guilt,  and  God  will  judge 
his  houfe. 

2.  We  have  more  direct  fellowfhip  with  the 
wicked,  when  we  encourage  them  by  our  example. 

We  are  to  provide  things  honeft  and  commend- 
able in  the  fight  of  all  men,  that  they  by  our  good 
converfation  may  be  gained  over  to  the  interelt  of 
virtue.  The  ill  example  of  men  in  a  diflinguiihed 
flation  gives  a  fort  of  fan£lion  to  vice.  Few  are  fo 
obfcure  in  life,  but  that  they  may  find  fome  who 
are  fubjecl  to   their  influence,     7'he   parent,   the 


434  -^"^^'^^  of  the  [Serm.  XXXV- 

maftefof  a  family,  the  aged  chriftian,  the  profeffbr 
of  religion  may  within  his  circle  do  much  to  pre- 
judice, and  much  to  promote  the  caufe  of  religion. 
It  concerns  every  man,  in  regard  to  others  as  well 
as  to  himfelf,  to  be  careful  what  manner  of  perfon 
he  is.  If  we  pra6lice  iniquity  under  any  circum- 
flances,  we  muft  bear  the  burden  of  our  own  guilt; 
but  if  bv  an  open  example  of"  vice  we  corrupt  oth- 
ers, our  burden  will  be  accumu fared  by  a  partici- 
pation of  their  guilt.  Yea,  fuch  a  tender  concern 
ouf^hr.  we  to  feel  for  the  vinue  of  thok'  around  us, 
as  to  forbear  in  their  prefence  thofe  innocent  liber- 
ties, which  might  encour.-ige  them  to  real  trangt'ef- 
fion.  '•  Take  heed,"  fays  the  Apoftle.  "  left  by 
any  means  your  liberty  becom'  a  llumbiing  block 
to  them  that  are  weak.  F/r  if  a  man  iee  thee,  who 
haft  knowledge,  fit  ?,t  meat  in  the  idol's  temple, 
fhall  not  the  cmfci^.-nce  of  him  that  is  weak,  be 
emboldened  to  eat  thing?,  which  are  offered  to 
idol>?" 

3.  They  who  provoke  ;ni  1  incite  others  to  evil 
works,  have  fellowfhip  with  them. 

This  may  be  done  by  the  propagation  of  licen- 
tious opinions,  which  confound  the  difference  be- 
tween virtue  and  vice.  It  was  a  horrible  thing  in 
the  prophets  of  jerufalem,  that  they  xvalked  in 
lies,  caufed  the  people  to  err,  and  ftrengrhened  the 
hands  of  evil  doers,  that  none  did  return  from  his 
\vickedncfs.  Elym.is  the  forcerrr  is  called  an  ene- 
my of  all  righieo'afnefs,  bccaufe  he  perverted  the 
tight  v,•a^  s  ol  the  Lord,  and  {ought  to  turn  avay 
others  from  thi*  faith.  They  who  are  led  aw^v 
wiih  the  errors  of  *he  wicked,  muil  bear  ijieir  guilt. 
And  tiiey  who  di!Fu  e  ihe  errors,  mufl  anfwer  for 
the  conf^'OUL-nres.  Ijoih  are  briii.^ing  on  them- 
Iclves  lu'ifl  d.'ft  uriion. 

'I'his  may  aifo  be  eifecl^d  br  di'cft  perfuafion«? 
and  enticements.  The  wife  man.  a-.vare  of  the  dan- 
gers to  which   x'ouih  in  a  licentious  age  are  expof,- 


Serm.  XXXV.]       Chrijiian  Religion.  435 

cd.  gives  this  falutary  caution;  *'  When  finners en- 
tice you,  confent  ye  not." — "Enter  not  into  the 
path  of  the  wicked,  nor  go  in  the  way  of  evil  men; 
for  they  fleep  not  except  they  have  done  mifchief ; 
and  their  fleep  is  taken  away  except  they  caufe 
fome  to  fail."  It  was  the  moft  infamous  part  of 
Jeroboam's  charafter,  that  by  ere6ting  his  golden 
calves,  and  recommending  the  worfhip  of  them,  he 
made  Ifrael  to  fm.  The  prophet  denounces  the 
curfe  of  God  againfl  the  man,  whogiveth  his  neigh- 
bor drink,  and  by  putting  the  bottle  to  him  mak- 
eth  him  drunken. 

To  iuggefl  ihe  means  of  executing  a  wicked  dc- 
fign  is  to  make  ourfelves  accomplices  in  it.  Ba- 
laam, though  he  was  reflrainedfrora  curling  Ifrael, 
yet  taught  Balak  to  call  a  Humbling  block  before 
them,  and  draw  them  into  idolatry, which,  he  knew, 
would  bring  down  upon  them  the  curfe  of  God. — 
Balaam  therefore  periflicd  among  thofe  who  com- 
mitted this  trefpafs  againfl:  the  Lord. 

The  infligators  of  evil  are  involved  in  a  common 
guilt  with  the  immediate  adors.  Paul  calls  him- 
felf  a  hlafphoner,  becaufe  he  punifhed  the  faints  in 
every  city  and  compelled  ihcrn  to  blafpheme. 

There  are  lome,  who  plead  in  defence  of  partic- 
ular vices,  deride  a  godly  life,  and  treat  the  folemn 
truths  ol  the  gofpel  with  an  air  of  contempt.  Thefe, 
by  their  infolent  m.ockery,  deflroy  much  good,  and 
a<id  fhength  to  the  caufe  of  infidelity  and  vice. — 
The  man,  indeed,  who  can  be  laughed  out  of  his 
religion,  has  never  deeply  felt  the  power  of  it  in 
his  heart.  But  thefe  mockers  will  have  a  dillin- 
guiflied  fhare  in  the  puniihment  and  perdition  of 
ungodly  men.  Peculiar  marks  of  God's  difpleaf- 
ure  u'lll  be  impfefied  on  thofe  who  corrupt  the 
earth  with  their  abominations. 

4.  They  who  explicitly  confent  to,  and  adually 
join  wih  finners  in  their  evil  woiks,  have  fellow, 
Ihip  with  them. 


23 g  Duties  of  the  [Serm.  XXXV. 

The  Jews,  who  hired  Judas  to  betray  his  Lord, 
and  extorted  from  Pilate  a  fentence  of  death  againft 
the  Savior,  are  called  his  betrayers  and  murderers, 
— Saul,  who  ftood  by,  and  kept  the  raiment  of  the 
men  who  ftaned  Stephen,  was  confenting  to  his 
dealh,  and  inv^olvcd  in  the  guilt  of  it.  We  are  in 
any  wife  to  rebuke  our  brother,  and  not  fufFer  fm 
upon  him.  If  then,  inllead  of  bearing  teftimony 
againfl  jhe  fins  of  others,  we  aftualiy  concur  with 
them,  we  are  partakers  of  their  guilt;  and  it  is  a 
circumftance  of  little  importance,  who  were  firft  in 
the  tranlgreflion.  So  afraid  was  David,  left  he 
Ihould  help  the  ungodly,  that  he  would  not  even 
counicnance  them  by  his  prefence.  He  fays,  "  I 
jiave  not  fat  with  vain  perfons.  nor  gone  wirh  dif- 
fembiers  :  I  hate  the  congregation  of  evil  doers  :  I 
will  not  fit  with  the  wicked.'  Refolving  to  keep 
the  commandments  of  his  God,  he  faid  to  evil  do- 
ers, "Depart  from  me." 

5.  To  comfort  and  uphold  finners  in  their  wick- 
ednefs  is  to  have  fellowlhip  with  them. 

God  commands,  that  a  mark  of  approbation  be 
fet  on  the  men  who  figh  and  cry  for  the  abomina- 
tions done  in  the  land.  David  beheld  the  tranf- 
grelfors  and  was  grieved.  The  Apoftlc  reprehends 
(he  church  in  Corinth,  that  file  had  not  mourned 
for  the  g'ois  inicjuiiy  commiued  by  one  of  her 
nicjiibers.  lie  teaches  the  Thed'alonians,  that  if 
iuiy  pr(>foiTor  (^1:  religion  waik  diforderly  among 
them,  (]).:y  arc  to  note  ihat  man  and  have  no  com- 
pany wiJj  him,  that  he  n:ay  be  aOiamcd.  If  then 
we  have  pJealure  m  iheni  who  do  evd,  make  them 
our  incimate  companions,  fcek  their  focifty,  and 
.'ppear  to  take  la[i<laction  in  their  frothy  and  vain 
convc'iaiion,  and  ludicrous  trc-a'rncnt  of  ieiious 
thin<7s.  H-e  .\r(i  p.irfakv;rs  with  them. 

f>.  There  arc  lomc  who  rejoice  in  iniquitv,  when 
thcv  liave  lent  iv:)  liswX  to  acco!ni}liPti  it. 


Serm.  XXXV.]       Chrijiisn  Religion,  437 

It  is  no  uncommon  thing  for  men  to  rejoice  in  the 
iniquity  of  an  enemy — of  one  who  is  their  com- 
petitor in  bulinefs,  trade  or  preferment — of  one 
who  belongs  to  another  fe6l  in  religion,  or  party  in 
politics.  Have  you  never  obferved,  with  what  ap- 
parent pleafure  fome  will  receive  and  fpread  re- 
ports, to  thediTadvantage  of  one,  againft  whom,  on. 
fome  fuch  account  they  have  entertained  a  preju- 
dice ?  How  they  love  to  dwell  on  the  infamous 
flory  ?  How  uneafy  they  appear,  if  you  queflion 
the  truth  of  it  ?  Are  they  not  inwardly  glad  at  the 
opportunity  of  cafting  reproach  on  the  man  who 
flands  in  their  way  ?  How  many  are  there,  who  in 
a  way  of  fport  and  merriment  fpeak  of  other  mens' 
faults,  and  delight  to  make  them  the  fubjeft  of 
laughter  and  diverfion  ?  Do  not  thefe  rejoice  in. 
iniquity  ?  Bring  the  queftion  nearer  home  :  Have 
30U  never  perceived  an  inward  pleafure,  when  the 
man,  whom  you  hated,  has  by  fome  grofs  mifcon- 
duft  expofed  himfelf  to  infamy  ?  Have  you  not 
enjoyed  his  iniquity  as  gain  to  yourfelf  ?  Have  yoa 
never  been  fenfibly  gratified  in  hearing  the  faults 
of  others  talked  over  and  fpread  around,  though 
perhaps  you  was  not  the  author  or  propagator  of 
the  fcandal  ?  Now,  by  thus  rejoicing  in  iniquity 
you  make  yourfelf  a  partaker  of  it.  ^y  your  iatif- 
fa6lion  in  other  mens  fins,  you  alfume  a  fhare  in. 
the  guilt  of  them. 

We  have  illuftratcd  the  nature  of  fellowfhip  in 
fm.     We  proceed, 

H.  To  apply  the  argum.ents  v.'hich  the  Apodle 
urges  againft  it. 

1.  One  argument  is  taken  from  thtfuffriorhghl, 
which  chriftians  enjoy.  "Be  not  partakers  with 
the  children  of  difobedience ;  for  ye  were  fome- 
times  darknefs,  but  now  are  ye  light  in  the  Lord* 
Walk  as  children  of  light,  proving  what  is  accept- 
r,ble  to  the  Lord." 


43S  Duties  of  the  [Serm.  XXXV* 

Heathens  are  in  a   flate   of   darknefs,    and  thef 
pradife  the    works    of   darknefs.     You  are  by  the 
gofpel  brought  into  a    ftate   of   light.     You    have 
been   taught  the  different-nature  and  confequences 
of  fin    and  holinefs.     Will    you  ftill  walk,  as  the 
Heathens  walk,  in  the  vanity  of  their  mind  ?  Will 
you  have  fellowfhip  with  them  ?  What  communion 
hath  light  with  darknefs  ?  What  part   hath  the  be- 
liever with    an  infidel  ?    Whatever  excufes  may  be 
made  for    the    fins    of   Heathens,    thefe  cannot  be 
pleaded  in   your  favor.     You    have   known    your 
Lord's  will,  and  if  you  do  it  not,  you  will  be  beat- 
en with  many  flripes.     Think  what  a  privilege  you 
enjoy  in    your    diftinclion  from  the  unenlightened 
world.     Why  has  God  made   you- to  differ  ?     Has 
his  goodncfs  laid  you  under  no  obligation  ?     Will 
3'ou  ftill  walk,  as  if  you  remained  in  darknefs  ?-— 
Will  you  flill  promote  the  intereft  of  the  kingdom 
of  darknefs  ?  W^ill    you  do  nothing  to  refcue  your 
fellow  mortals  from  that  deplorable  flate,  in  which 
you  fee  them  lying;  but,  on  the  contrary,  endeav- 
or to  iix  them  there  by  your  fellowfhip  with  them  ? 
Who  would  expe£l  this  from  you  ?   Have  no  more 
fellowfliip    with  them,    but  rather  reprove  them. — 
This  argument   the  Apoftle  Peter  preffes  on  Chrif- 
tians  wiih  great  force.     "  Ye    are   a  chofen  genera- 
tion, a  peculiar  people,    that    yc  fhould  fhew  forth 
the  praii^s  of  him  who  has  called  you  out  of  dark- 
nefs into  his  marvellous  light. — Dearly  beloved,    I 
befeech  you,   as  flrangers  and  pilgrims,  that  ye  ab- 
flain  from  flcfhly  lufts, which  war  againfl  the  foul; 
having  your  converfation,  honefl  among    the  Gen- 
tiles, th.n  they,  by  your  good  works  which  they  be- 
hold, may  glorify  God  in  the  day  of  vifitation. 
2.   Another  argument  againfl  this  fellowfhip  with 
,  linners,  is  taken  from  the  grace  of  the  Holy  Spirit^  of 
which  believers  aie  the  fubjefts.     "  Jk^  not  partak- 
ers with  them,   for    the  fruit  of   tlic  Spirit  is  in  all 
goodncfsj  and  rightcoufncfs  and  truth." 


Serm,  XXXV.]     Chrijlian  Religion.  439 

The  gofpel  is  a  miniftration  of  the  Spirit.  As  it 
came  to  men  attended  with  the  demonllration  of 
the  Spirit  in  figns  and  wonders,  fo  it  was  at  firft^ 
and  is  ftiil  accompanied  with  his  kind  and  gracious 
influence  on  the  hearts  of  men.  for  the  awakening 
and  conviftion  of  finners,  and  for  the  fanQification. 
and  comfort  of  beHevers.  All  true  believers  have 
the  fellowftiip  of  the  Spirit.  They  are  partakers  of 
his  renewing  and  transforming  power.  The  fruit 
of  the  Spirit  is  oppofite  to  the  works  of  darknefs  : 
It  is  in  all  goodnefs,  and  righteoufnefs  and  truth. 
And  what  feliowfhip  hath  righteoufnefs  with  un- 
righteoufnefs  ?  They  who  walk  in  the  Spirit  will 
not  fulfil  the  lulls  of  the  flefh.  This  Spirit  can 
have  no  feliowfhip  with  that  which  works  in  the 
children  of  difobedience ;  for  the  defign,  operatioti 
and  fruit  of  thefe  two  Spirits  are  oppofite  to  each 
other.  If  then  we  profefs  to  have  been  renewed  in. 
our  minds,  and  to  be  ftill  governed  in  our  lives  hy 
the  Spirit  of  God,  let  us  have  no  communion  wiih 
fmners  in  their  unfruitful  works,  but  rather  reprove 
them.  Let  us  fupport  our  charafter  by  works  of  a 
different  kind — by  thofe  works  of  holinefs,  which 
are  the  true  and  genuine  fruits  of  the  Spirit  of  God. 

3.  The  Apoftle  teaches    us,    that   the   works    of 
darknefs  are  unfruitful. 

Gain  is  the  objedt  of  all  worldly  partnerfhips. — 
If  you  knew  a  number  of  men,  who  had  combined 
in  the  profecution  of  a  bufinefs,  from  which  no 
|)rofit  could  poflibly  accrne,but  its  obvious  tenden- 
cy was  to  poverty,  flavery  and  death,  would  you 
think  of  joining  them  ?  Would  you  not  be  afton- 
ifhed  at  their  ftrange  infatuation  ?  Have  no  feliow- 
fhip then  in  the  works  of  wickednels,  for  in  this 
nothing  is  gained,  but  every  thing  loft.  Paul  de- 
mands of  the  Roman  converts,  "What  fruit  had  ye. 
then  in  thofe  things,  whereof  ye  are  now  afhamed  ? 
For  the  end  of  thofe  things  is  death/* 


4^0  Duties  of  the  [Serm.  XXX V* 

Though  you  had  no  higher  aim,  than  worldly 
peace,  profperity  and  enjoyment,  it  would  be  your 
wifdom  to  adhere  with  invariable  conftancy  to  the 
rules  of  {'obiiety,  juftice,  truth  and  goodnefs. — p— 
*'  Godlinefs  has  the  promife  of  the  life  which  now 
is."  This  will  prevent  ruinous  habits,  will  give 
tranquility  and  contentment  to  the  mind,  will  pro- 
cure favor  and  good  underftanding  with  men,  and 
bring  down  the  bleffings  of  divine  providence;  in 
a  word,  it  is  profitable  to  ail  things.  The  reverfe 
are  the  confcquences  of  vice  and  impiety.  "  Right- 
eoufnefs  tcndeth  to  life,  but  he  who  purfueth  evil, 
purfueth  it  to  his  death.''  You  may  indeed  fee 
men  of  piety  in  a  ftate  of  hckncfs,  poverty  and  af- 
Jlitlion.  But  did  their  piety  bring  them  into  this 
il;ite?  Would  ungodlinefs  have  fecured  them  againft 
it  ?  Or  will  it  now  deliver  them  from  it  ?  There  is 
not  a  virtue,  in  the  vv^hole  fyltem  of  pradlical  reli- 
gion, which  will  injure  a  man  in  his  health,  repu- 
(ation  or  fubflance.  And  there  is  not  a  vice, which 
can  be  praclifcd  with  fafety.  Will  you  then  have 
fellowfhip  in  wickednefs  .*'  You  a61:  contrary  to  all 
thofe  rules  of  prudence,  which  govern  you  in  other 
partnerfhips.  Your  commerce  is  not  only  unprof- 
itable but  ruinous. 

4.  This  13  ^Jhameful  hl]ow{h\p» 

The  Apoftle  fays,  "  It  is  a  fhame  even  to  fpeak 
of  thofe  things,  which  are  done  by  them  in  fecret?" 
He  alludes  probably  to  thofe  abominable  exceffes 
and  impuiitics,  praftifed  by  the  Heathens,  in  the 
noclurnal  fcftivals  which  they  celebrated  in  honor 
of  their  deities.  Thefc  were  fuch  as  decency  for- 
bad him  to  name. 

Sin  is  in  iifelf  a  fhameful  thing.  It  is  an  oppo- 
fition  to  the  charaticr  and  will  of  the  Creator — a 
rebellion  agaiall  his  authority  and  government — a 
contradjcliun  to  the  end  aild  delign  of  ourexiflence 
— a  degradation  of  our  nature,  a  pervcrlion  of  our 
powers,  and  an  extinction  of   our    liberty.     It  d*^- 


Serm.  XXXV.J      Cfirijlian  Religion.  441 

firoys  all  that  is  noble  and  excellent  in  the  man, 
defaces  the  divine  image  in  his  foul,  and  finks  him 
to  a  level  with  brutal  nature. 

Partnerlhip  in  evil  works  brings  us  into  difhon- 
orable  connexions — into  connexion  with  the  chil- 
dren of  difobcdicnce,  the  enemies  of  God  and  men  ; 
and  into  connexion  with  that  evil  fpirit  who  works 
in  the  children  of  difobedience.  When  we  coope- 
rate with  finners,  we  take  up  the  trade  of  that  ac- 
curfed  being  who  was  baniftied  from  heaven ;  we 
enter  into  fellowfhip  with  him,  who  goes  about 
feeking  whom  he  may  deftroy.  The  Apoftle  fays, 
*'  I  would  not  that  ye  fhould  have  fellowfhip  with 
devils." 

Partnerfhip  in  iniquity  is  fhameful,  as  it  betrays 
a  rafti  and  foolilh  confidence ;  a  confidence  in  thofe 
■who  are  not  to  be  trufted.  Wicked  men  may  fo- 
iicit  your  concurrence  with  them  in  their  evil  de- 
figns  ;  but  they  will  defert  you  in  the  day  of  trou- 
ble. They  may  employ  you  as  a  tool  to  accom- 
plifli  their  purpofe  ;  but  will  not  confole  you  in 
the  anguilh  of  guilt,  nor  deliver  you  from  the  pun- 
jfhment  of  vour  wickednefs. 

The  rulers  of  the  Jews  covenanted  with  Judas  to 
betray  his  mailer  mto  their  hands.  But  vvhen,  fill- 
ed with  the  horror  of  remorfe,  he  threw  back  the 
wages  of  his  perfidy,  and  confelled,  "  1  have  finned 
in  betraying  innocen'^  blood."  they  infenfible  to  his 
diftrcfs,  replied,  "  What  is  that  to  us  ?  See  thou  to 
that." 

5.  If  we  have  fellowfhip  with  finners  in  their 
works,  we  mull  ihare  with  them  in  their  punifii- 
211  ent. 

The  Apoftle  fays,  '•  The  wrath  of  God  cometh 
on  the  children  of  difobedience.  Be  not  ye  par- 
takers with  them." 

The  like  warning  God  gives    to  his  people  at  the 
approaching  deftruftion  of    Babylon  ;   "  Come  out 
of  her  my  people,  that  yc  be  not  partakers  of  her 
E  F.  3' 


44^  duties  of  the,  ^c^     [Serm.  XXXV, 

fins,  and!  that  ye  receive  not  of  her  plagues."  Sol- 
omon obferves,  that  "  a  companion  of  fools  will  bo 
deftroyed. — Though  hand  join  in  hand,  the  wicked 
fhall  not  be  unpunifhed."  All  who  are  concerned 
in  the  work  of  iniquity,  muft  divide  among  them 
the  fatal  reward — a  reward  not  diminiflied,  but  of^ 
ten  augmented  by  their  mutual  concurrence  with, 
and  reciprocal  influence  upon  each  other.  If  wc 
would  Hand  clear  of  the  guilt,  wc  muft  abftaia 
from  the  appearance  of  evil. 

It  becomes  ypu  now  to  review  the  various  ways 
in  which  men  form  a  fellowfliip  in  fin.  and  to  ex- 
amine whether  you  are  concerned  in  fuch  a  vain, 
fuch  a  ruinous  commerce.  Have  you  never  by 
example,  enticement,  countenance  or  concurrence, 
drawn  others  into  iniquity  ?  Have  you  never  takeu 
pleafurc  in  them  who  do  evil  ?  Have  you  rather 
reproved  and  rellraincd  them  ?  If  any  fuch  part- 
nerftiip  has  fub filled,  it  is  high  time  that  you  dif- 
folve  it — that  you  withdraw  yourfelves  and  reclaim 
your  alfociates  from  fo  fatal  a  confederacy.  If  you 
have  deftroyed  much  good,  it  concerns  you,  by  all 
means  in  your  power,  to  reflore  it.  Perhaps  you 
cannot  undo  all  the  evil  which  you  have  done,  nor 
recal  the  virtue  which  you  have  expelled.  But,  at 
Icaft,  by  repentance  favc  your  ov\''n  fouls  ;  and,  by 
your  good  corivcrfation,  encourage  the  repentance 
of  others. 

Let  all  be  pcrfuadcd  to  a  different  kind  of  feL- 
lowdiip,  a  fellowfhip  in  the  fruitful  works  of  ho- 
Jlncfs  and  light.  Confider  one  another  to  pro- 
voke unio  love  and  good  works.  Exhort  one  an- 
other daily.  It  ft  any  be  hardened  through  the  de- 
ccitfulncfs  of  fin.  Take  heed  left  any  man  fail 
of  the  grace  of  God  ;  left  any  root  of  bitternefs 
ffjiinging  up  noublc  you,  and  thereby  many  be  de- 
liicd.  (ii\c  diligence  to  reclaim  the  wicked  and 
i^ncourage  the  virtuous.  He  who  converteth  a  fmner 
from  tlie  error  oi  his  ways,  ftiall  fave  a  foul  froiu 
death  and  hide  the  multitude  of  fins. 


SERMON     XXXVI. 


EPHESIANS  V,    13,  14. 


But  all  things  that  are.  reproved  are  made  manifejl  hy 
the  light  ;  for  whatfoever  doth  make  manijefl  is. 
lirjit.  Wherefore  he  faith,  Awake  thou  that  feep^ 
tjl  and  arife  from  the  dead,   and  Chrifi  Jhail give 


ihee  light. 


1  HE  words,  to  which  the  Apoftle 
here  alludes,  are  in  the  beginning  of  the  fixteenth 
chapter  of  Ifaiah.  "  Arife  fhine,"  or  be  enlighten- 
ed, "  for  thy  light  is  come,  and  the  glory  of  the 
Lord  is  rifen  upon  thee.  For  behold,  the  dark-, 
nefs  fhall  cover  the  earth,  and  grofs  darknefs  the 
people  ;  but  the  Lord  Ihall  arife  upon  thee,  and 
his  glory  fliall  be  feen  upon  thee."  To  the  Gen- 
tiles the  Apoftle  applies  (hefe  words,  as  a  call  ta 
awake  from  their  {lumbers,  and  enjoy  the  light  of 
the  gofpel  newly  rifen  upon  them. 

This  call  addreifed  to  the  Ephefians  may  with 
equal  propriety  be  addreffed  to  multitudes  in  the 
Chriftian  world  ;  for  though  the  light  fhines,  they 
open  not  their  eyes,  but  continue  in  the  fame  dead 
lleep  as  if  darknefs  flill  covered  them. 

Sleep    and   death   are   metaphors  often    ufed  in 
fcripture,  to    exprefs  the*horal    flate,    not  only  of 
Heathens,  but  alfo  of   nnners  in  general  ;  and  ef- 
E  E  4 


444  Duties  of  the         [Serm.  XXXVI. 

pecially  of  fuch  as  are  fecure  and  thoughtlefs  in 
their  fins.  To  fuch  fiumbering  fouls  I  fhali  now 
apply  the  call  in  the  text  :  And  I  beg  that  you 
will  watch  one  hour. 

I  fhali  defcribe  the  character  of  the  perfons  to 
whom  the  call  is  dire£led — open  the  call  itfelf,  and 
prefs  the  argument  in  the  text. 

I.  Let  us  attend  to  the  chara6ler  of  the  perfons 
here  addrelfed  :  They  are  fuch  as  are  in  a  flate  of 
pep. 

Jn  vain  is  the  call  in  the  text  addrelfed  to  you, 
unlefs  you  are  convinced,  that  you  are  the  men. 
The  mod  cxa^i  defcription  of  your  chara61;er.  un- 
lefs you  hear  and  apply  it,  will  give  you  no  con- 
viftion.  If  you  can  fit  inattentive  to  a  fubjefl  in 
which  you  are  fo  nearly  concerned,  it  is  manifcft, 
that  you  are  under  a  Spirit  of  flumber,  and,  with 
rcfpeft  to  you,  the  inquiry  may  flop  here.  But 
let  me  hope  better  things  of  you,  though  I  thus 
fpeak.     To  proceed  then, 

1.  If  you  allow  yourfelvcs  in  the  pra6lice  of 
Jiuoicn  WTckednefs,  your  conlcicnce  is  afleep. 

'•  The  wrath  of  God  is  revealed  from  heaven  a- 
gainfl;  all  ungodlinefs  and  unrighteoufnefs  of  men, 
wiio  hold  the  truth  in  unvighreoufnefs."  If  you 
had  any  juft  apprehenfion  of  this  wrath,  you 
would  not  take  pleafure  in  unrighteoufnefs  :  You 
would  be  anxious  for  deliverance  from  it.  While 
iheieiore  you  indulge  iniquity  in  your  heart,  you 
arc  m  a  flate  cf  deep  ;  your  confcience  is  unfeel- 
ing to  guilt,  your  reafon  is  blind  to  intereft,  and 
)'0ur  foul  lo  dead  to  a  fenfe  of  danger. 

Think  not  that  your  condition  is  fafe,  becaufe 
there  Txrc  fvnu  vices  which  you  avoid."  Know  we 
not  that  the  unrighteous  ihall  not  inherit  the  king- 
duTii  of  God  i'"  If  you  are  fuch,  in  any  refpeft, 
you  mull  be  rcncvc  d  and  fan6fified  by  the  Spirit 
uf  Cod. 


Serm.  XXXVI.]       Chrijlian  Religion.  4-45 

You  fay,  *'  Good  men  are  imperfecl — they  of- 
fend in  many  things."  This  is  true  ;  but  they 
purfue  not  a  courje  of  (in  ;  they  yield  not  them- 
felves  fcrvants  to  it  ;  they  obey  it  not  i,n  the  lufts 
thereof.  When  through  infirrnity  or  temptation 
they  are  led  adray,  they  think  on  their  ways,  and 
turn  their  feet  inio  God's  teftimonies.  A  convic- 
tion of  their  tranfgreffions  brings  them  on  their 
knees  before  God,  and  their  pious  fonow  works  in 
them  carefulnefs.  Is  this  your  character  ? — There 
is  then  ground  of  hope  and  comfort.  Eut  if,  on 
the  contrary,  in  your  general  refolutions,  you  make 
referves  in  favor  of  this  or  that  fin — if  you  delib- 
erately contrive  the  commiffion  of  iniquity — if  you 
repeat  it  often  without  remorfe,  and  run  into 
temptations  without  caution — if  when  you  have 
done  evil  you  feek  excufes  to  pacify  your  con- 
fcience — if  the  imperfedtions  of  good  men,  infiead 
of  exciting  you  to  vigilance,  encourage  )Oti  to  felf- 
fiattery — if  the  m.ercy  of  God,  which  fhould  lead 
you  to  repentance,  emboldens  you  to  continue  in 
fm — what  will  you  fay  ? — Do  you  not  love  and 
choofe  wickednefs  ? 

Is  not  your  heart  fet  in  you  to  do  evil  ? 

2.  If  you  live  in  the  cuftomary  negle6l  of  fdj- 
examir.ation,  you  are  in  a  (late  of  ilumber. 

One  who  is  awake  to  religion,  regards  it  as  the 
one  thing  needful.  Me  is  folicitous  ^o  know, 
whether  he  polfcll'es  the  temper,  and  is  entitled  to 
the  blellmgs  of  it.  He  examines  himlclf,  whether 
he  is  in  the  faith,  and  proves  his  v^'-orks  whether 
they  are  wrought  in  God,  That  fenle  of  the  im- 
portance of  religion  which  engages  liim  in  the 
pra£iice  of  it,  makes  him  attentive  to  the  excrcifes 
of  his  heart  and  the  attions  of  his  life,  that  he  may 
know  what  manner  of  man  he  is.  This  is  his 
prayer,  "  Search  mc,  O  God,  and  try  my  heart  ; 
prove  me  and  know  my  thoughts  :  See  if  there  be 
any  wicked  way  in  me,  and  lead  me  in  the  way  ev- 


44^  Duties  of  the  [Serm.  XXXVI. 

erlafting.*'  Inquire  then,  whetPier,  under  a  ferious 
concern  to  know  your  ftate,  you  are  converfant 
with  your  own  hearts — whether  you  often  bring 
them  to  the  law  and  to  the  tellimony,  and  try  them 
hy  the  rules  which  you  find  there. 

But  here,  I  would  obferve  to  you  ;  though  the 
entire  negle6l  of  felfexamination  proves  you  to  be 
in  a  ftate  of  fin,  it  is  not  every  kind  of  felfexamin- 
ation, that  will  prove  the  contrary.  Sinners,  who 
are  ufually  afieep,  may  at  times  roufe  up,  and 
Ipend  a  few  thoughts  on  their  dangerous  ftate,  and 
then  fink  back  into  their  flumbers.  Yea,  there  is 
fuch  a  thing  as  making  felfexamination  a  mean  of 
felfdeception.  If  you  attend  only  to  thofe  things 
which  feem  favorable,  and  overlook  every  thing 
of  a  contrary  afpe6t — if  you  dwell  upon  the  good 
a6lions  you  have  done,  and  fpread  them  as  a  cloak 
over  your  iniquities — if  you  regard  only  your  ex- 
ternal condud,  and  never  explore  the  motives 
by  which  you  have  been  governed — if  you  com- 
pare yourfelves  with  others,  and  conclude  that  all 
is  well,  becaufe  you  fee  in  them  certain  vices, 
which  you  have  not  praflifed  ;  you  are  but  like  the 
Pharifee,  who  trufted  in  him felf,  that  he  was  right- 
eous, becaufe  he  was  not  as  other  men  were,  extor- 
tioners, unjuft  and  adulterers  ;  and  yet  never  con- 
fidered  the  pride,  uncharitablenefs  and  arrogance, 
which  were  m  his  heart.  Your  aim,  in  fuch  a  kind 
of  examination,  is  only  to  perfuade  yourfelves, 
that  your  ftate  is  good  ;  not  to  know  whether  it 
really  is  fo.  This  examination  will  terminate  in 
ftronger  delufion. 

3.  If  you  have  never  been,  in  any  degree,  afFefl- 
ed  with  a  fenfe  of  your  guilt,  and  of  your  depend- 
ence on  the  mercy  of  God  in  Chrift,  you  are  among 
thofe  who  are  afleep. 

The  gofpel  fuppofes  men  to  be  finners,  and  as 
fuch  to  need  the  falvation  which^  it  brings.  It  is 
ablurd  to  gfifer  parHon  to  the  guiltlcfs,  and  vain  to 


Serm.  XXXVI. 3     Chriflian  Religion,  447 

offer  it  to  thofe  who  think  themfelves  fo.  Chrifl 
came,  not  to  call  the  righteous,  but  finners  to  re- 
pentance— not  to  fave  thofe  who  are  out  of  danger, 
but  to  feek  them  who  are  loft.  In  order  to  repvnt- 
ance.  you  muft  be  convinced,  that  you  are  finners. 
In  order  to  your  accepting  falvation  from  Chrift^ 
you  muft  fee  yourfelves  to  be  loft.  Nothing  can 
be  more  manifeft,  on  the  leaft  refltftion,  than  that, 
by  violating  God's  holy  law,  we  have  fallen  into 
condemnation,  from  which  we  cannot  deliver  our- 
felves.  An  infenfibility  of  this  ftate  is  an  evidence 
of  a  fpirit  of  fiumber. 

The  juft  live  by  faith  in  the  Son  of  God.  This 
faith  is  fomethmg  more  than  a  fpeculative  beHef, 
that  the  So  1  of  God  is  the  Savior  of  men.  As 
much  as  this  the  devils  believe.  It  is  fuch  a  hum- 
bling view  of  our  guilt,  and  fuch  afenfible  perfua- 
lion  of  hrs  authority,  grace  and  lufficiency  to  fave 
the  guilty,  as  brings  the  fou;  to  fubmit  to  him  in 
all  his  charatlers.  Conviflion  of  fin  muft  precede 
faith  in  Chrift.  The  law,  which  gives  the  knowl- 
edge of  our  guilt,  is  a  fchoolmafter  to  bring  us  to 
Chrift,  that  we  may  be  jullified  hy  faith.  Paul 
was  alive  without  the  law  ;  but  when  the  com- 
mandment came  home  to  his  confcience,  fin  reviv- 
ed in  his  apprehenfion,  and  he  faw  himfelf  to  be 
dead.  Then  he  complained,  O  wretched  man  that 
I  am  !  Then  he  inquired,  who  ftiall  deliver  me 
from  this  death  ?  And  then  he  gave  thanks  to  God. 
that  there  was  deliverance  through  Jefus  Chrift  the 
Lord. 

Here,  my  friends,  renew  tlie  inquiry— What  re- 
port does  your  confcience  make  on  the  queftion 
under  confideration  ? — Can  you  fay,  that,  under  a 
deep  conviction  of  your  pollution  and  guilt,  you 
have  earneftly  defired,  diligently  fought,  and  hum 
bly  accepted  the  deliverance  offered  in  the  gof- 
pel  ?  Or  muft  you  confcfs,  that  you  have  lived 
ftrangers  to  this  convidion  ? 


448  Duties  of  the        [Serm.  XXXVI. 

Think  it  not  fufficient,  that  on  the  authority  of 
fcripture,  which  pronounces  all  men  finners,  you 
are  free  to  acknowledge  yourjelves  fuch.  If  this  is 
all  your  convi8ion,  it  is  no  more  to  your  purpofe, 
than  your  acknowledgment,  that  the  Turks  or  Al' 
gerines  are  fmners.  The  convi6lion  muft  not  hov- 
er around  at  a  diftance  i  it  muft  fettle  upon  your- 
felves.  You  muft  {gq  your  own  linfulnefs,  ^owr  own 
defert  of  God's  wrath — your  own  dependence  on  the 
great  Savior  of  finners.  If  you  have  had  no  fuch 
view  of  yourfelves,  you  are  yet  concerned  in  the 
call,  Awake  thou  that  Jleepeji  and  arifi  from  the 
dead. 

4.  Jf  you  have  no  conflicts  with  fm  and  tempta- 
tion, you  are  in  a  ftate  of  flumber. 

The  Chriftian  life  is  a  warfare,  not  only  with  flefh 
and  blood,  but  alfo  with  principalities  and  pow- 
ers, wicked  Spirits,  and  the  rulers  of  the  darknefs 
of  this  world.  The  remains  of  fin,  the  motions  of 
the  flefti,  the  objefts  of  the  world,  the  examples  of 
fmners,  and  the  temptations  of  Satan,  oppofe  the 
Chriilian  in  his  heavenly  courfe.  If  he  would 
proceed  with  conftancy,  he  muft  wreille  with  all 
thefo.  From  this  warfare  nothing  can  free  us,  but 
abfolute  vifilory,  or  total  fubje£lion.  The  Chrif- 
tian,  in  this  flate  of  iniperfedion,  never  gains  fuch 
an  entire  conqueft  over  his  enemies,  as  to  fpoil 
tkcm  of  all  their  power.  Though  he  is  delivered 
from  their  dominion,  he  is  not  freed  from  their 
rnoleftation. 

If  lb  en  you  know  not  what  it  means  to  refift 
temptations,  to  ftrive  againft  corruptions,  to  deny 
yourfeivcs  to  crucify  the  flefh  ;  you  are  led  cap- 
tive by  your  enemies  at  their  will. 

You  may,  indeed,  have  fome  inward  ftruggles 
with  fin,  when  }ou  are  not  delivered  from  its  do- 
minion. An  a'.irming  providence,  the  forebodings 
oi  confcicncc,  a  I'enfe  of  fliame,  a  regard  to  interelt, 
may,  at  tiinc^,  excileyou  (ofomcoppolitionagainll 


Serm.  XXXVI.]     Ckrifiian  Religion,  449 

particular  fins,  when  there  is  no  principle  of  holi- 
nefs  in  your  hearts.  But  then,  if  there  are  no  con- 
Aids  of  this  kind,  you  are  in  bondage  to  iniquity. 
Sin  has  full,  uncontroled  dominion  over  you. 

5.  The  prevalence  of  a  fenfual  and  carnal  difpo- 
fition  is  a  fign  of  fpiritual  death. 

They  who  have  rifen  with  Chrifl  to  a  fpiritual 
life,  have  fet  their  affections  on  things  above  ; 
their  converfation  is  in  heaven  ;  they  walk  not  af- 
ter the  flejfh,  but  after  the  fpirit  ;  they  are  laying 
up  troafure  in  heaven,  and  their  hearts  are  with 
their  treafure.  If  you  are  ftrangers  to  fuch  a  life 
as  this  ;  if  the  glory  of  heaven  has  never  appeared 
to  you  in  fuch  a  light,  as  to  make  you  defpite  and 
forego  every  thing  which  comes  in  competition  with 
it  ;  if  you  are  carrying  on  a  fcheme  for  this  world 
only,  and  not  for  the  future  ;  if  you  have  no  de- 
light in  the  exercifes  of  religion,  nor  defire  of  God's 
favor  ;  if  you  can  live  contented  without  the  pref- 
ent  tokens  of  his  love,  and  without  the  hope  of  a 
future  admiffion  to  the  prefence  of  his  glory  ;  you 
are  under  the  influence  of  fpiritual  flumber — you 
are  dead  in  trelpaffes  and  fins. 

6.  Stupidity  under  the  warnings  of  God's  word 
and  providence,  indicates  fuch  a  flate  of  foul,  as  the 
fcripture  compares  to  fleep. 

The  Chriflian,  renewed  in  the  fpirit  of  his  mind, 
has  a  quick  and  lively  fenfe  of  divine  things- — he 
has  a  heart  which  is  tender,  apt  to  be  imprelTed 
with  the  concerns  of  religion,  open  to  conviction  of 
and  fufceptible  of  relentings  for  fin.  When  he  is 
warned  of  God,  he  is  moved  with  fear.  He  is  a- 
fraid  of  God's  judgments  and  trembles  at  his  word. 
This  fpiritual  fenfibility  is  an  elTential  property  of 
the  new  creature. 

What  is  your  temper  ?  Is  it  the  rcverfe  of  this  ? 
Is  your  heart  unfeeling  to  guilt  and  danger  ?  Is  it 
impenetrable  to  the  fword  of  the  Spirit  ?  Can  you 
^ear  the  impenitent  finner  dcfcribed  by  charaCtcvs, 


^^0  Duties  of  the  [Serm.  ^CXXVI* 

which  direClly  apply  to  you,  and  yet  hot  be  af- 
fe6led  with  your  awful  ftate  ?  Can  you  hear  the 
warnings  of  God's  word  and  providence  proclaim- 
ed, and  yet  feel  no  folicitude;  but  ftill  flatter  your- 
feives  that  you  Ihall  have  peace  ? — You  are  as  one 
that  lieth  down  in  the  midll  of  the  fea,  or  that 
ileepeth  on  the  top  of  the  maft. 

7.  The  foul,  in  which  the  temper  of  the  gofpel 
is  formed,  hungers  and  thirfts  after  righteoufnefs, 
defires  fpiritual  growth,  and  reaches  after  perfec- 
tion. How  is  it  with  you  ?  Are  you  unacquaint- 
ed with  the  afpirations  of  the  humble  foul  after 
holy  and  heavenly  improvements  ?  Are  you  con- 
tented with  attainments  which  youfuppofe  you  have 
already  made  ?  Docs  your  hope  of  heaven  make 
you  carelefs  and  negligent  in  duty  ?  Do  you  reft 
fatisfied  with  fuch  a  meafure  of  goodnefs,  as  you 
imagine,  may  be  fufficient  to  fave  yoU  from  hell  ? 
If  this  is  your  fpirit  and  temper,  all  your  religion 
is  vain,  and  all  your  hopes  are  delufive. 

The  true  Chriftian  loves  God's  word,  becaufe  he 
is  thereby  inftrufted,  encouraged  and  quickened  in. 
his  duty.  He  loves  divine  ordinances,  becaufe  he  is 
thereby  nourilhed  in  faith  and  holinefs.  As  a 
new  born  babe  he  defircs  thir>  fmcere  milk,  that  he 
may  grow  thereby.  His  holy  defires  excite!  him  to 
prayer.  He  maintains  a  daily  communion  with 
God.  He  comes  to  the  throne  of  grace,  that  he 
may  obtain  grace  to  help  in  tinje  of  need.  If  then 
you  live  in  a  carelels  and  cuflomary  ncgle£l  of 
thefe  inlliluted  means  of  religion,  you  are,  un* 
doubtedly,  in  that  indolent  ftate  of  mind,  which 
our  text  expreftes  by  the  metaphors  of  Jlcep  and 
death. 

To  you,  then,.  I  may,  with  great  propriety  ;  and 
God  grant,  I  may  with  equal  fuccefs, 

H.  Open  and  apply  the  call  in  the  text,  Awah 
ihou  llial  flccpcjlj  and  ar[[e from  the  dead. 


Serm.  XXXVI.]      Chrijlian  Religion.  45 1 

1.  This  awaking  muft  fuppofe  and  imply  a  con- 
vi6lion  of  your  fin,  and  a  fenfe  of  your  danger. 

Exhortations  to  repentance  are  addrefled,  with- 
out efFe6l,  to  thofe  who  know  not  that  they  arc 
miferable  and  wretched.  When  fuch  are  urged  to 
return  unto  God,  their  language  is,  Wherein  fhall 
we  return  ? 

Compare  yourfelves  with  the  law  of  God,  that 
you  may  obtain  the  knowledge  of  fin  ;  bring  home 
to  yourfelves  the  threatenings  of  the  law,  that  l^n 
may  appear  exceeding  fmful. 

The  call  in  the  text  is  a  warning  of  your  dan- 
ger. It  is  like  that  of  the  fliipmafler  to  Jonah, 
fleeping  in  a  florm  :  "  What  meaneft  thou,  O 
fleeper  ?  Arife,  call  upon  thy  God,"  It  is  like 
that  of  the  prophet  to  the  felfflattering  fmners  in 
Judah  :  "  Rife  up,  ye  that  are  at  cafe  ;  hear  my 
voice,  ye  carelefs  ones  ;  many  days  and  years  fhall 
ye  be  troubled." 

Confider,  I  befeech  you,  my  friends,  what  a  con- 
dition you  are  in.  God  has  appointed  a  day,  in 
which  he  will  judge  the  world  in  righteoufnefs. 
The  punifhment,  which  he  will  inflift  on  thofe  of 
your  character,  is  great  beyond  conception.  The 
fcripture  reprefents  it  by  the  moll  awful  images 
and  fimilitudes.  Whatever  may  be  their  particu- 
lar import,  they  evidently  fignify.  in  general,  that 
the  punifhment  which  awaits  the  ungodly  will  be 
perpetual  and  extreme.  Though  it  will  not  be  ex- 
ecuted in  full  meafure,  until  the  final  judgment, 
yet  it  will,  undoubtedly,  begin  at  the  time  of  death. 
The  rich  man,  when  he  died,  lifted  up  his  eyes  in 
hell,  being  in  torments.  This  is  not  fpoken  by- 
way of  anticipation  ;  for  at  this  time,  he  had  five 
brethren  in  his  father's  houfe,  to  whom  he  wifhed  a 
fpecial  warning  might  be  fent,  left  they  (houldcome 
to  that  place  of  torment.  You  are,  therefore,  now 
expofed  to  this  punifhment.  It  is  only  the  preca- 
rious breath  of  your  noltrils,  which  fufpends  it. 


4^2  Duties  of  ihe         [Serm.  XXXVI. 

Your  danger  is  much  increafed  by  jour  carelcfT- 
nefs,  becaufe  this  renders  your  repentance  more 
doubtful.  While  your  careleflTnefs  continues, 
your  danger  is  daily  growing  greater  ;  for  you  are 
adding  fin  to  fm  ;  you  are  abufing  the  mercy  and 
patience  of  God  ;  you  are  hardening  your  heart 
more  and  more  ;  you  are  finking  from  flumber  to 
fleep,  from  fleep  to  death,  in  your  trefpaffes  and 
fms.  It  is  therefore  high  time  to  awake  ;  for  while 
you  f^iy,  peace  and  fafety,  deftruftion  is  coming 
upon  you  ;  and  "  your  iniquity  fhall  be  to  you  as 
a  breach  ready  to  fall,  fwclling  out  in  a  high  wall, 
whofe  breaking  cometh  fuddcnly  in  an  inftant." 

2.  This  awaking  from  lleep,  and  arifing  from 
the  dead,  implies  a  real  repentance  of  fin,  and  iuriu 
ing  to  God. 

"  Awake  to  righteoufnefs,"  fays  the  Apoftle, 
*'  and  fin  not."  "  The  night  is  far  fpent,  the  day 
is  at  hand  ;  it  is  high  time  to  awake  out  of  fleep. 
Let  us  therefore  pui;  oiFfhe  works  of  darknefs,  and 
put  on  the  armor  of  light." — '  Put  on  the  breaft- 
plate  of  faith  and  love,  and  for  an  helmet  the  hope 
of  falvation."  Arife  and  come  forth,  drefled  in 
robes,  and  equipped  with  armor  fuitable  for  the 
bufinefs  and  dangers  of  the  day.  The  import  of 
the  metaphor  here  ufed,  is  more  literally  exprefl'ed 
by  your  being  renewed  in  the  Spirit  of  your  mind, 
and  putting  off  the  old  man  with  his  deeds,  and 
putting  on  the  n?vv  man  which  is  created  after  the 
iimagc  of  God.  Think  not  then,  that  you  have 
complied  with  tliis  call.  un:il  vour  hearts  are 
changed  from  the  habitual  love  of  fin.  to  the  love 
of  univeriai  hcliacrs  ;  and  conclude  not,  that  you 
are  llic  fubji  «^ts  of  this  change,  until  you  experi- 
ence the  abidino;  fruits  of  it  in  your  tempers  and 
iivcs.     This  leads  mc  to  '(xyt 

3.  They,  who  iiave  awoke  from  their  fleep  and 
iiftn  from  the  dead,  will  experience  the  properties. 


S£RM.  XXXVI.]     Chriftian  Religion,  453 

and  maintain  the  exercifes  of  a  holy  and  fpiritual 
life. 

They  will  be  heavenly  minded.  Being  rifen  with 
Chrift,  they  will  fet  their  affeCiion  on  things  above, 
for  Chrift  is  there,  and  thtir  intereft  is  theie. 

They  will  be  zvatchful  ixgainU  fin  and  temptation. 
They  will  no  more  have  fellowlhip  v/ith  the  un- 
fruitful works  of  darknefs  ;  but  rather  reprove 
them.  They  will  w^alk  circumfpe6tly,  and  abttaiii 
from  the  appearance  of  evil. 

They  will  have  a  tmdernefs  of  confcience  ;  a 
heart  of  flcQi  in  oppofitioh  to  the  heart  of  flone. 
This  will  difcover  itfcif  in  a  humble  jealoufy  of 
themfelves,  ih  a  careful  infpeOion  of  their  tem- 
pers and  lives,  in  a  ready  convitiion  of  fin,  and 
eafy  rclentings  for  it. 

They  will  walk  in  newnefs  of  life,  ftudj'ing  v/hat 
is  acciptable  in  the  fight  of  God.  They  ivill  no 
more  yield  therhfelves  to  fin,  but  will  yield  them- 
felves to  God,  as  thofe  who  are  alive  from  il:e 
dead,  and  their  members  inftruments  of  righteouf- 
nefs  to  him. 

They  will  delight  in  prayer.  The  foul  born 
from  above,  looks  upward,  and  tends  to  its  native 
place.  It  was  faid  of  Paul,  after  his  converfion, 
*'  Behold,  he  prayeih."  Paul  had  doubtlefs  pray- 
ed bifore  ;  for  he  wms  a  Pharifee  ;  and  the  Phari- 
fees  prayed  long  and  often.  But  his  Phaiifeean 
prayers  are  not  reckoned  here  Now  it  is  faid  ; 
"  Behold,  he  prayeth."  He  prayed,  as  a  man 
ought  to  do,  from  his  heart.  His  foul  quickened 
to  a  new  life,  felt  new  deiires,  and  made  new  le- 
quefts. 

They  will  afpire  after  iMprovements  in  knowl- 
edge and  holinefs,  and  delight  in  the  means  of 
fpiritual  growth.  Babes  in  Chrift  long  for  the  ftat- 
urc  of  perfecl:  men. 

You  fee  then,  what  this  rifing  from  the  dead 
means.     Let  us  now, 
Fr 


^^^^^  Duties  oj  the  [Serm.  XXXVI. 

III.  Attend  to  the  encouragement,  which  the  text 
contains.  "Awake  thou  that  fleepeft,  and  arife 
from  thf  dead,  and  Chrifl  Jhallgive  thee  light" — 
ihall  ihine  upon  and  enlighten  thee, 

1.  This  may  be  underflood  as  a  promife  of  par- 
dtin  and  eternal  life  on  your  repentance. 

"  Repent  and  be  converted,  that  your  fins  may 
be  bloued  out."  However  great  and  numerous 
they  are,  they  may  all  be  fogiven  through  the 
blood  of  your  Redeemer.  This  cleanfes  from  all 
fm."  "  The  righteoufncfs  of  God  through  the 
faith  of  Chrill  is  unto  all  who  believe,  and  there  is 
no  difference."  The  greatncfs  of  your  guilt  is  no 
obfhuttion  to  God's  p^irdoning  mercy — it  is  only 
your  impenitence  which  excludes  y^u  from  the 
hopes  ot  the  gofpel.  See,  what  light  arifcs  m  dark- 
nefs.' 

2.  The  words  farther  import  God's  gracious  at- 
tention to  awakened  fouls,  when  they  frame  their 
doings  to  turn  to  him. 

The  call  is,  Azvakc,  arife  froyn  the  dead — repair 
to  the  Savior,  Sav  no!:,  *•  We  are  unable  to  dif- 
cc\n  the  way  :"'  Chrill  will  (}>ine  upon  you  and 
give  you  light.  Say  not.  '•  Wi  are  unable  to  rife 
and  walk  :'*  He  will  ine.t  you  with  his  grace. 
*'  Arife,  he  callcth  you."  He  will  guide  vour  fteps. 
Stretch  out  to  him  your  withered  hand  ;  he  will 
give  it  ftrenjTth.  When  the  prodigal,  having  come 
to  hitnfelf.  felt  his  own  wretched  condition,  and 
contemplacdtherichfuppliesinhis  father's  ho  ife — 
what  did  he  fay  ?  Did  he  complain,  '» I  cannot  re- 
tun  ?" — \o  :  He  refolved,  "  I  will  arife  and  go 
to  my  lather."  "  And  while  he  was  yet  a  great  way 
off,  the  father  law  him,  had  compaffion  on  him 
and  ran  to  meet  him. 

Do  you  alk,  "  What  can  the  dead  do  toward 
their  own  rclancflion  ? — To  what  purpofe  are  the 
prayers  and  endeavors  of  liimcs  for  their  own  con- 
vorfion  ?" — Thefe  are  quedions  of  a  foul  at  eafe — 


Serm.  XXXVI.]     Chrijlian  Religion.  .  455 

of  a  fluggard  who  pleads,  "  A  little  more  fleep,  a 
little  more  flumber,  a  little  folding  of  the  hands  to 
fleep."  Your  danger  has  been  fet  before  you.  If 
you  have  been  wholly  inattentive,  and  are  flill  un- 
awakened,  I  can  only  tell  you  again,  your  danger 
is  exceedmg  great,  and  greater  than  before.  The 
fame  flupidity,  which  has  hindered  your  attention 
to  this  warning,  will,  I  am  afraid,  defeat  any  ad- 
vice which  can  be  given  you.  Bur  if,  convinced  of 
your  guilt,  and  fenfible  of  your  danger,  you  feri- 
oufly  inquire,  what  you  mufl  do,  you  will  gladly 
receive  the  word. 

Acquaint  yourfelves,  then,  with  the  nature  of 
religion.  Think  on  your  ways,  and  compare  them 
with  the  word  of  God.  Read  and  hear  this  word 
with  hcneft  felfapplication.  Avoid  whatever  might 
extinguifh  your  prelent  fober  fentiments.  Shun 
the  occafions  of,  and  temptations  to  fm.  Daily- 
implore  God's  quickening  and  fan6lif)ing  grace, 
and  in  hamble  dependence  on  this  grace  form  your 
refolutions  againfl  fin,  and  your  purpofes  of  new 
obedience. 

Conlider  your  prefent  awakening  as  a  new  call 
from  God  to  turn  to  him  and  hope  in  his  grace.  To 
this  grace  you  are  indebted  for  the  work  begun  in 
you.  Receive  it  not  in  vain.  However  infuffi- 
cient  you  are  to  do  any  thing  as  of  yourfelves,  yet 
remember  you  are  not  left  to  yourfelves.  By  that 
grace  which  is  now  fttivirjg  with  vou,  there  is 
fomething  which  you  may  do.  "  Wok  out  your 
lalvation  with  fear  and  trembling,  for  it  is  God 
who  worketh  in  you." 

You  fee,  on  the  one  hand,  how  dangerous  is  your 
condition,  while  3'ou  continue  in  your  Gns  ;  and 
on  the  other,  how  great  is  your  encouragement  to 
repent  and  leek  God's  mercy.  If  you  are  Oil  un- 
perfuaded — if  neither  a  view  of  God's  wrath  m  kcs 
you  afraid,  nor  a  view  of  his  mercy  animates  your 
hope — if  defpifing  both  the  terrors  of  ti\^  law,  and 
F  I'  a 


4^6  Duties  of  the,  (^c,     [Serm.  XXXVI. 

the  invitations  of  the  gofpel,  you  go  on  ftill  in 
your  trefpaflfes,  what  more  fhall  be  faid  ? — Know, 
my  friends,  it  is  high  time  to  awake  out  of  fleep. 
Though  you  may  fleep  in  fin,  and  delay  your  re- 
pentance, yet  your  judgmeiTt  lingereth  not,  and 
your  damnation  flumbereth  not ;  but  you  are 
bringing  on  yourfelves  fwift  deftru6lion.  There- 
fore awake,  ye  who  fleep,  and  arife  from  the  dead, 
for  now  Chrift  will  give  you  light. 


SERMON      XXXVIL 


>?■«■ 


fPHESIANS  V.  li,  16,  17. 

$€e  then  that  ye  walk  circumfpedly,  not  as  fooh,  hut  as. 

wife, ■  becaufc  the  days  are  evil.     Wherefore 

he  not  unwije,  but  underjlanding  what  the  will  of  the 
Lord  is.  ^ 


i  HESE  Ephefians,  who  were  fome- 
times  in  darknefs  or  Heathenism,  had  now  by  the 
preaching  of  the  gofpel  become  light  in  the  Lord, 
— The  Apoftle  therefore  exhorts  them  to  walk  as. 
children  of  light—-*'  not  as  fools,  but  as  wife."  To 
walk  in  wifdom  is  a  phrafe,  which  may  be.  under- 
flood  as  comprehending  the  whole  of  religion  : — 
i3ut  here  it  is  ufed  more  cTpecially  to  expreis  the 
prudence  and  dfcrelicn,  which  ought  to  diilinguifh 
the  Chriflian  life.  It  is  to  walk  circumfpectly.  And 
the  reafon  afRgncd  is,  "  becaufe  the  days  are  evil." 

We  \vill  explain  the  diity,  ar;d  then  apply  the 
argument. 

I.  The  duty  recommended  is,  "  to  walk  circum^ 
fpEctly" 

The  original  word  is  often  rendered,  diligently  ; 
as  whe!e  Herod  inquired  dUigeiiily  of  the  wife  men, 
what  time  the  flar  appeared  ;  and  commanded  them 
to  iearrh  diUgcnily  for  the  child,  whom  the  (lar  de, 
r;s;nated.     It  is   compofed  of    two   words,    one   of 


41^^  Duties  of  the       [Serm.  XXXVII. 

Tvhich  fignifies  the  height  or  top  of  a  thing;  the 
other  fignifies  to  go  or  rvalk.  The  phrafe  then  im- 
poits  fuch  A  caution  and  exaBnefs  in  our  Chriftian 
convcrfaiion,  a^>  refembles  that  which  men  ufe, 
when  they  are  walking  on  the  top  of  a  precipice,  or 
the  fiimmit  of  a  building,  where  a  fmall  miflep 
would  endanger  a  fall,  and  a  fall  would  be  fatal. 

This  circumfpeftion  will  beft  be  illuftrated  by 
its  application  to  particular  cafes. 

1.  Walk  circumrpe6lly  that  you  may  keep  with- 
in the  line  of  your  duty. 

Religion  is  not  an  extended  plain,  in  which  you 
mav  walk  at  large,  and  turn  to  any  point  without 
palfing  its  limits  ;  but  it  is  a  llrait  and  narrow  path, 
in  which  you  muft  purfue  one  ftcady  courfe  with- 
out divertingr  to  either  fide.     Your  courfe  often  lies 

O 

in  a  medium  between  two  extremes.  If  from  this 
coune  you  deviate,  you  flep  into  the  territory  of 
vice.  There  are  foms  virtues,  which  are  not  capa- 
ble of  exccfs.  There  are  others  whicli  confift  in  a 
mediocrity.  With  reference  to  thefe  the  Apoftle 
fays,    "  Let  your  moderation  be  known  to  all  men." 

Be  circumfpe6l,  that  you  may  not  mijlake  your 
duty.  "Prove  all  thing-;  ;  and  hold  fall  that  which 
is  good."  Form  your  religious  fentiment  by  the 
plain  doftrines  and  precepts  of  the  gofpel — not  by 
the  vague  opinions,  or  corrupt  pra£lices  of  the 
woild.  There  are  errors,  which  fomc  embrace 
with  airs  of  allarance,  and  defend  with  oftentation 
of  arijumenf.  But  be  not  deceived  :  "  Ponder  well 
the  path  of  vour  feet,  and  let  your  ways  be  oftab- 
JiHi  d." 

J'.e  watcii.^ul  to  retain  a  Jrnfe  of  virtue  and  rcfli- 
tud '.  'Tiive  earncii,  heed  to  the  things  which  you 
liivc  iravncdjcfl  by  any  means  you  let  them  flip.'" 
— "  Having  cholcn  the  way  of  truth,  lay  God's 
jiiV:m'jnts    before    you,  and  cleave  to  his  tcftimo- 


Serm.  XXXVII.]     Chrijlian  Religion.  459, 

Be  attentive,  Jha*;  you  may  conform  to  the  fpirit 
of  God's  commands. 

Our  Lord  lays,  "  Be  wife  as  ferpents,  and  harm- 
lefs  as  doves." — *'Be  wife;"  but  with  your  wifdorn 
combine  "innocence."  Be  harmlefs,  but  not  filly; 
inoffenfive,  but  not  unguarded — be  prudent,  but 
not  crafty  ;  cautious,  but  not  infidious — a6l  right 
yourlelves,  and  beware  of  men. 

The  Apoftlc  lays,  "  Be  angry  and  (in  not."  You 
may  refent  an  injuiy,  but  not  indulge  malevolence 
— may  take  mealurcs  for  defence,  but  not  fludy 
arts  of  revenge. 

You  are  cautioned,  "  neither  to  defpife  the  chaf- 
tening  of  the  Lord,  nor  to  faint  under  his  rebukes." 
Between  thtfe  extremes  lies  your  duty  in  the  day 
of  afiliSlion.  Be  fenfible  of,  but  not  impatient  un- 
der God's  corrections — be  prayerful,  but  not  com- 
plaining— be  humble,  but  not  difconfolate. 

It  is  a  precept  of  the  gofpel,  "  Take  no  thought 
for  the  morrow."  This,  however,  mufl  be  under-, 
flood  in  a  {tni^  confident  with  the  precepts,  w^hich 
require  you  to  do  your  own  bufmefs, abide  in  your 
calling  ?nd  provide  for  your  houfehold.  In  this 
mortal  flare,  look  and  prepare  for  changes ;  but  be 
not  folicitous  about  them.  In  all  conditions  mciin- 
tain  a  balance  of  mind.  Be  neuhcr  anxious  nor 
carelcfs — neither  perplexed  nor  flupid — neither 
thoughtlefs  of  conungences,  nor  diftrelfed  with  the 
fear  of  them. 

•*  Be  geuvle  and  eafy  to  be  entreated  "  yet  never 
(loop  to  finlul  compliance.> — be  fteady  in  duty, but 
not  obflinate  in  trifles — hear  inftrudion  and  re- 
proof; but  be  well  perfuaded  in  your  o  ■  n  minds 
— change  your  opinions  and  manners,  when  you 
are  convinced  thcv  have  been  wrong  ;  but  be  not 
children  carried  about  wi'h  every  wind  o!  doctrine 
— be  ilritf,  but  not  fuperftitious — cheerful,  but  not 
Vdin — feriGus,  but  not  moro'c — ufeful  in  your  pla- 
ices, but  not  bufy  in  other  men's  matters — exenv- 
F  r  4 


^eo  Jhitieso/the       [Serm.  XXXVU, 

■pUry  in  fonverfation,  but   ndt   oftentatious— emi- 
nently holy,  but  unafFe6tedly  humble. 

That  in  thefe  and  fimilar  cafes  you  may  walk  by 
the  flrait  line  of  duty,  you  mud  walk  circum- 
fpeaiy. 

2.  Walk  circumfptflly,  that  you  may  efcaj^e  the 
Jnares  in  your  way. 

'■A  prudent  man  forefeeth  evil  and  hideth  him- 
felf  :  The  fimple  pafs  on  and  are  punifbcd."  Your 
grea'eft  recuri::y  lies  in  watchfulnefs  and  prayer, 
left  you  enter  into  temptations.  If  they  meet  you, 
refifl  them  ;  but  your  firft  care  mull  be  to  avoid 
them,  if  you  rafhly  throw  yourfelves  in  thvir  way 
and  challenge  them  to  the  combat,  there  is  little 
reafon  to  hope,  you  will  come  ofF  unhurt:. 

Often  look  forward  to  defcryyour  dangers  :  De- 
cline them,  when  you  can  :  If  you  cannot  decline 
them,  arm  yourfelves  to  meet  them,  and  proceed 
with  courage,  relying  on  divine  fupport.  Temp- 
tations will  moll  eafily  prevail,  when  they  take  you 
by  furprife. 

Attend  to  your  particular  fituation  and  condition 
in  life.  Poverty  and  riches,  adverfity  and  profper- 
if:v,  youth  and  age,  a  public  and  a  private  ftation, 
have  their  refpedive  dan.^er^.  Coniider  your  own 
Hate,  and  bewaVc  of  the  tetnptalions  which  it  brings. 

Examine  your  infirmities,  biades  and  corrup- 
tions. Thus  you  v.-jll  learn  what  fins  and  tempta- 
!i(Mis  rnoft  eafily  bciet  you,  and  prevail  againft 
you  ;  and  thti^^  you  will  know,  where  to  place  your 
flrongcft  guard. 

Often  ?cviev/  your  pail  life,  and  reflefl  on  for- 
mer tcinpiatj'-ins,  and  ihe  circumflanccs  fromwhich 
they  avolc.  Thus  experience  will  teach  you,  how 
to  employ  your  future  caution. 

Be  circunifpcdK  that  you  may  delect  your  ene- 
Tr.K's,  when  they  npproach  you  in  difguifc.  They 
\m\\  oFtrn  rotre  with  dec-i'ful  prctenfions,  appear 
^n  t!:C  iafcinatiJig  garb  of  friendfliip  and  !nnocence, 


Serm.  XXXVII.]     Ckriftian  Religion,  4^1 

and  addrefs  you  by  guileful  flatteries  and  fubtil  in* 
finuations.  Beware,  left  ycu  be  led  away  with  the 
errors  of  the  wicked.  Examine  with  care  every 
fufpicious  fuggeftion,  whetJier  from  within  or  with- 
out. Be  not  ignorant  of  the  deceitfulnefs  of  the 
heart,  the  wiles  of  the  devil,  the  craftinefs  of  men, 
and  the  fnares  of  the  world,  left  you  be  feduced 
from  your  virtuous  refolutjon,  and  fall  from  your 
ftedfaftnefs. 

Be  vigilanU,  left  while  you  oppofe  one  tempta- 
tion, you  invite  another  ;  and  while  you  avoid  one 
extreme,  you  rufti  into  the  contrary.  Dangers  a- 
wait  you  on  both  fides  :  To  guard  on>  one  fide  on- 
ly, is  to  leave  the  other  more  deiencclefs. 

Never  neglc6i  your  duty  under  pretence  of  fliun- 
ning  a  temptation.  Where  duty  calls,  thither  you 
muft  go  ;  apprized  indeed  of  your  dangers,  but 
unawed  by  them.  To  decline  known  duty  on  ac- 
count of  forefeen  temptations,  is  a  fal.'e  caution.-— 
The  true  caution  is  to  coIle61;  the  ftnngth  of  your 
faih,  and  implore  the  aid  of  Gc^'s  grace. 

Circumfpe6tion  is  peculiarly  ncceffary  when 
temptations  a6tually  furround  you.  David  fays, 
*•  I  will  take  heed  to  my  ways,  that  I  Hn  not  with 
my  tongue  ;  1  will  keep  xny  mouth  with  a  bridle 
while  the  v/icked  is  before  me." 

3.  Walk  circumfpc6liy  that  you  may  wifely 
comport  with  the  ajpecls  of  Providence. 

The  beauty  of  religion,  yea,  religion  itfelf,  great- 
ly confifts  in  the  correfpondence  of  your  temper 
and  behavior  wiih  your  exifting  circum fiances. 
In  the  day  of  profperity  be  joyful,  an-d  in  the  day 
of  adverhty  coafider.  In  affliftion  be  patient  and 
humble — in  poverty  be  contented  and  fubmiffive. 
In  ftraits  and  perplexities  caft  your  cares  on  God — 
in  affluence  remember  and  Ihew  kindnefs  to  the 
poor — in  worldly  fuccefs  be  thankful,  but  rejoice 
with  trembling — in  preferment  check  your  ambi- 
tion and  Itudy  to  be  extcnfively   ufcful— »in    every 


462  Duties  of  the        [Serm.  XXXVII. 

jftlation  fulfil  its  appropriate  obligations.  Every 
pious  affedion  and  virtuous  exercife  is  then  moft 
amiable  in  ilfelf,  moft  acceptable  to  God,  moll 
comfortable  to  ourfelves  and  moft  profitable  to 
men,  when  it  is  bell  adapted  to  our  relations  and 
circumllances. 

4.  Be  circumfpefl;,  that  you  may  do  every  duty 
in  its  time  and  place. 

You  arc  to  attend  on  the  daily  xvorlhip  of  God 
in  your  families  and  clofets,  and  you  are  alfo  to 
purfue  the  bulinefs  of  your  reipeftive  vocations. 
Here  call  in  the  dirc6lion  of  wifdom,  that  you  may 
not  give  to  the  former  that  time  which  belongs  to 
the  latter  ;  nor  that  application  to  the  latter  which 
would  divert  you  from,  or  unfit  you  for  the  for- 
mer. Let  each  have  its  due  fhare  of  your  time  and 
attention. 

Be  kind  and  beneficent  to  the  poor  ;  but  take 
heed  to  yourfelves,  that  ye  do  not  your  alms  to  be 
feen  of  men — that  you  feed  not  their  vices,  when 
\'Ou  fliould  relieve  their  neceffities,  and  that  you 
give  not  in  oftenlatious  charify  what  you  owe  to 
the  wants  of  your  families  or  the  demands  of  your 
creditors.  And  on  the  other  hand,  make  not  the 
calls  of  domefHc  exigence,  or  the  obligations  of  fo- 
cial  jufticc  a  incva  preiexi  to  excufeyouiiclves  from 
doing  good,  when  the  occafion  of  others  requires, 
and  your  own  ability  pern^its. 

You  are  to  regard  principally  theintereft  of  your 
fouls  ;  but  you  may  not  ncgletl  the  care  of  your 
bodies.  Here  yo'i  muft  be  circumfpctt,  left  you 
fulFor  your  tcmpoial  concerns  to  exclude  thofe  of 
eternity  ;  or  icit,  under  pretence  of  engagednefs  in 
religion  you  forget  the  obligations  of  induftry,  juf- 
tice  and  beneficence. 

You  are  to  attend  on  the  inftituted  ordinances  of 
the  gofpel  -  but  beware  left  you  fubftitute  thefe 
for  rhit  folid  and  fubftantial  holinefs,  which  theT^ 
weio  intended  to  promote. 


S£RM.  XXXVII.]     Chrijlian  Religion.  463 

You  muft  obferve  the  outward  forms  of  religion 
with  godly  fincerity  ;  but  never  plead  the  poiiible 
want  of  fincerity  as  a  reafon  for  negletling  the 
forms. 

Prudence  will  direftyou  to  avoid,  when  you  in- 
nocently can  avoid,  the  temporal  inconveniences 
a  vnding  a  profeflion  of  religion.  '"  When  they 
ptifecute  you  in  this  city,  flee  to  another."  But 
in  your  caution  to  efcape  the  evils  of  the  world, 
you  mufl  not  decline  a  profeflion,  deny  the  faifh 
and  put  away  a  good  confcience.  "  Whofoever  is 
afhamed  of  Chrift  m  an  evil  generation,  of  him 
will  Chrift  be  afhamed  in  the  prefence  of  his  Fa- 
ther." This  feems  to  be  the  cafeefpecially  intend- 
ed in  the  text.  As  the  times  were  dangerous, 
Chriftians  were  to  walk  circumfpcftly,  that  they 
iTiight  preferve  their  integrity,  and  yet  avoid  the 
evils  which  threatened  ihem.  If  both  could  not 
be  done,  they  mufl  maintain  their  integrity  ac  all 
hazards. 

5.  Walk  circumfpedly,  that  your  ^ooi  may  not 
be  evil fpo ken  of. 

On  no  confideration  may  you  do  evil  or  nrglc6l: 
duty  :  But  in  the  manner  of  performing  your  duty, 
you  may  often,  with  great  advantage,  acconrno- 
date  yourfelvcs  to  the  weaknefTes,  humors  and  in- 
clinations of  ethers.  Innocent  liberties  you  muft 
avoid,  when  your  ufe  of  them  would  be  per  crtcd 
to  the  difhonor  of  religion  and  the  prejudice  of  your 
own  chara6ler.  In  things  indifferent  be  nor  rigid 
and  uncomplying,  but  by  an  eafy  condefcenfion 
plcafe  all  men  for  their  good.  Thus  the  Apoltle 
''•  was  made  all  things  to  all  men,  that  he  might  by 
all  means  fave  forre," 

The  behavior  of  Chriflians  is  watched,  by  fome, 
(h:it  they  may  imitate  it  ;  by  more,  that  they  may 
vilify  it.  So  a6l  in  all  things,  that  you  mav  en- 
courage the  virtuous,  filence  the  captious,  and  cut 
off  occafion  from  them  who    delire  occafion  to  re- 


464  Duties  of  the        [Serm,  XXXVII, 

proach  your  profeffion  and  the  gofpel  which  you 
profefs.  *'  Walk  in  wifdom  toward  them  who  are 
without.  And  let  your  fpeech  be  always  with 
grace  feafoned  with  fait,  that  ye  may  know  how  ye 
ought  to  anfwer  every  man." 

I  have  illuftrated  the  circumfpeC):  behavior  which 
the  Apoflle  recommends.  The  argument  by  which 
be  urges  it,  is  this  s 

II.  "'  The  days  are  evil." 

The  argument  was  not  peculiar  thofe  early 
times.     It  is  pertinent  to  all  times. 

The  Chriftian,  while  he  dwells  on  earth,  may 
fay,  *'  The  days  are  evil,"  becaufe  he  finds  in  him- 
felf  much  diforder  and  corruption.  In  the  world 
of  glory  watchfulnefs  will  be  fuperceded  by  perfe- 
cution.  Hore  he  muft  walk  circumfpeftly,  that  he 
may  not  he  drawn  away  by  flefhly  lulls  and  world- 
ly afFe6lions — may  keep  under  his  body  and  bring 
It  into  fijbjeftion — may  ftrengthen  the  principles 
of  holinefs  in  his  foul,  and  confirm  his  heavenly 
hopes. 

The  days  are  evil,  as  he  is  expofed  to  various  af- 
flictions, lie  muft  walk  circumfpe6lly,  that  he 
may  comport  with  the  afpe6ts  of  providence,  ac- 
commodate himfelf  to  all  changes  of  condition, 
learn  obedience  and  refignation  to  God  by  the 
things  which  he  fuflters,  and  by  faith  and  patience 
obtain  the  proniifcs. 

The  days  aic  evil, for  there  are  many  adverfaries. 
Evil  fpirits,  worldly  objc6ls,  wicked  examples  and 
flefhly  inclinations  oppofe  his  progrefs.  He  mufl 
walk  ciicumrpccti)',  that  he  may  forefee  and  avoid 
temptations,  guard  again  ft  a  lurprife,  prevent  the 
undue  inlluencc  of  fenfible  objedls,  and  be  blame- 
ivls  and  harm  Ids  in  the  midft  of  a  perverfe  nation. 

'I'he  drtys  are  evil,  as  iniquity  abounds.  lie 
mult  walk  ci:Turnu)ecl]y,  that  he  may  keep  himfelf 
imfpf^Ued  fiom  the  worid,  may  fccure  his  good 
VrtitilJion  from  c-nfcmpf,  may  fti>n  the  progrefs  ot 


6erm.  XXXVII.]       Chrifiian  Religion, 


4^5 


vice  and  error,  and  fupport  the  languifhing  caufe 
oF  truth  and  righteoufnefs. 

Let  us  apply  to  ouifelves  thefe  confiderations  i 
and  as  we  profefs  to  be  Chriftians — to  be  children 
of  light  and  of  the  day,  let  us  not  walk  as  thofc 
who  are  in  darknefs,  and  know  not  at  what  they 
Humble  ;  but  let  us  walk  wifely  and  circumfpeft- 
ly,  redeeming  the  time,  becaufe  the  days  are  evil. 


SERMON    XXXVIII. 


EPHESIANS  V.  16. 


•Redeeming  the  time,  hecaufe  the  days  are  evil. 


1  HE  redemption  of  time,  together 
with  the  reafon  for  it,  "  the  days  are  evil,"  will  be 
the  fubjedl  of  our  prefent  meditations. 

I.  We  will  confider  what  it  is  to  redeem  the 
time. 

To  redeem  is  to  reclaim  by  price,  or  recover  by 
labor  that  which  has  been  lofl  or  alienated  ;  or  to 
preferve  by  prudence  that  which  is  in  danger.  It 
is  a  metaphor  taken  from  the  pradlice  of  merchants, 
who  obferve  the  favorable  feafons  of  buying  and 
felling,  of  making  pn  fits  and  repairing  lolfes,  who 
keep  regular  accounts  of  their  expenfes  and  gains, 
and  often  infpedl  their  affairs,  to  know  whether 
their  interell  is  in  progrefs  or  decline. 

It  is  here  fuppofed,  that  time  is  precious.  That 
we  may  redeem  it,  we  muft  make  a  jull  eflimate  of 
its  value. 

It  is  precious,  becaufe  we  have  much  bufmefs 
on  our  hands — bufmefs  which  relates,  not  to 
our  bodies  only,  but  to  our  fouls — not  merely  to 
this  life,  but  to  the  whole  duration  of  our  exi ft- 
encc. 


Serm.  XXXVIII.]     Chrijlian  Religion.  46 j 

It  is  precious,  becaufe  it  is  fhort  and  uncertain  ; 
and  our  work  muft  be  done  foon,  or  it  never  can 
be  done  at  all. 

It  is  precious,  becaufe  parr,  and,  with  many,  the 
greater  part  of  ic  is  gone  already.  What  remains 
is  increafed  in  value,  as  it  is  contra6ted  in  length. 
We  had  none  to  wafte  at  firfl  ;  we  have  need  to  be 
frugal  now. 

To  redeem  time  is  to  regain  what  is  loft,  and  to 
fave  what  is  left. 

Firft  :  We  muft  regain  the  time  which  is  loft. 

Time  paft.  indeed,  cannot  be  recalled.  Each 
momeni,  which  flies  ofl^,  is  gone  forever,  and  will 
return  no  more.  Like  the  wind,  it  pafteth  away 
and  Cometh  not  again.  But  we  do  the  beft  we  can 
toward  the  recovery  of  loft  time,  when  we  refletl 
with  forrow  on  follies  paft,  and  refolve  to  be  wife 
in  future.  Though  we  cannot  revoke  the  pafl 
guilty  fcenes,  yet  we  may  repent  that  we  have  liv- 
ed as  we  have  done,  and  be  careful  now  to  live  as 
we  fhould  have  done.  We  ihall  not  amend  our 
lives,  until  we  repent  of  paft  fins,  nor  improve  our 
future  time  well,  until  we  are  humbled,  that  the  paft 
has  been  fpent  fo  ill. 

Sit  down  then,  and  take  a  ferious  review  of  life. 
Inquire  how  it  has  been  employed — what  attention 
you  have  paid  to  the  great  end  of  your  exiftence — ■ 
what  good  you  have  done  for  others,  or  gained  for 
yourfelves — what  proficiency  you  have  made  in 
knowledge  and  holinefs — what  hope  you  have  ac- 
quired, and  on  what  ground  it  refts. 

Upon  ftritl  inquiry,  many,  I  am  afraid,  will  find, 
they  have  done  little  or  nothing  to  the  purpofe, 
and  their  work  is  all  to  be  done,  when  much  of 
the  day  is  fpent.  And  all,  no  doubt,  may  confefs, 
that 'heir  progrefs  has  not  been  anfwerable  to  the 
time  they  have  enjoyed.  Let  the  time  pad  fuffice 
to    have    been    wafted   in    negligence    and    folly. 


468  Duties  of  the         [Serm.  XXXVIlt. 

Henceforth  "walk  circumfpe6l;ly,  redeemiiig  the 
time." 

Secondly  :  This  phrafe  imports  prudence  tc* 
fave,  and  diligence  to  improve  the  time  that  re- 
mains. 

In  vain  you"  pretend  to  lanient  your  paft  folly^ 
unlefs  you  apply  your  hearts  to  wifdom."  Godly 
forroiv^  will  work  in  you  carefulnefs." 

1.  Enter  on  your  work  fpeedily.  Do  you  aflcj 
what  is  your  work  ?  It  is  time  you  knew.  Con- 
fult  God's  word  ;  that  will  tell  you.  The  relig- 
ion of  a  finner  mud  begin  in  repentance  toward 
God,  and  faith  toward  Jefus  Chrift  ;  and  it  muft 
be  pcrfefted  in  the  works  of  faith  and  the  fruits  of 
repentance.  '*  Think  then  on  your  ways,  turn 
vour  feet  into  God's  teftinionies  ;  make  hafte  and 
delay  not  to  keep  his  commandments,"  No  lon- 
ger content  yourfelves  with  diftant  purpofes.-*- 
While  you  procrallinate,  inftead  of  redeeming  the 
time  you  have  loft,  you  are  lofmg  what  is  left. 
How  can  you  fay,  You  repent,  that  you  have  tri- 
fled fo  long,  if  you  continue  to  trifle  ftill  ?  How- 
can  you  fay,  You  willi  to  recal  your  time,  that  you 
may  improve  it  better,  if  ftill  you  wafte  your  time 
as  before  ?  If  you  think  of  regaining  loft  time, 
make  immediate  application  to  your  work  ;  for 
r/hile  you  d.lay,  time  paftes  off  ;  and  the  more 
you  lofc,  the  more  is  to  be  redeemed,  and  the 
Imaller  your  flock  on  hand. 

2.  Attend  to  your  work  with  diligence. 

A  ienle  of  paft  flothfulnefs  muft  excite  you 
to  levcrer  induftry.  The  traveller,  who  lingers  in 
tlic  morning,  mull  proceed  with  quicker  pace  to 
KMch  the  intended  (tage  by  night.  The  Redeemer, 
who  was  always  diligent  in  Gud's  work,  was  more 
;i61ivc.  as  his  time  gre;v'  fhorter.  "  I  muft  work 
the  works  ol  Iiim  that  fent  me,  while  it  is  day  : 
The  niglit  Cometh,  when  no  man  can  work," 


Serm.  XXXVIII.]     Chrijlian  Religion,  469 

"  What  your  hand  finds  to  do,  do  it  with  your 
might ;  for  there  is  no  work  in  the  grave."  There 
are  duties  which  relate  both  to  this,  and  to  the  fii^ 
ture  world.  Thefe  duties,  confidered  in  relation 
to  their  different  objeds,  diflFer  in  importance ;  but 
both  claim  attention.  Diligence  in  your  fecular 
duties  is  important,  as  a  fecurity  again  ft  tempta- 
tions, as  condulive  to  your  comfort  and  ufefulnefs, 
and  as  included  in  the  obligations  to  juftice  and 
charity.  It  therefore,  in  its  connexion  and  influ- 
ence, is  a  fubftantial  part  of  religion.  Diligence 
in  the  work  of  your  fouls  is  the  principal  thing  ; 
for  your  future  falvation  is  fo  much  fuperior  to  all 
other  interefts,  that  it  is  called,  The  one  thing  need- 
ful. However  diligent  you  are  in  your  fecular 
calling,  if,  in  the  mean  time,  you  negleft  your  fal- 
vation, you  only  trifle  ;  for  ''  what  will  you  be 
profited,  if  you  gain  ijie  whole  world,  and  lofe 
your  foul  ?" 

Be  not  only  fervent,  but  fieady  iii  your  work, 
A  wavering  zeal  makes  noprogrefs.  "The double- 
minded  man  is  unftabie  in  all  his  ways  :  Let  not 
that  man  think,  that  he  fhall  obtain  any  thing  oi 
the  Lord." 

'Rq  fruitful  in  every  good  work.  Afpirc  to  emi- 
nence in  holinefs.  *'  Forgetting  the  things  which 
are  behind,  reach  forward  to  the  things  which  are 
before,  and  prefs  toward  the  mark  for  the  prize  of 
the  high  calling," 

3.  Guard  againfl  the  things,  which  roh  you  of 
your  time. 

An  indolent  habit  is  inconfiilent  with  laudable 
a€lions.  It  creates  imaginary,  and  magnifies  real 
difficulties  and  dangers.  It  raifes  a  lion,  or  a 
hedge  of  thorns  in  its  way.  It  enervates  the  pow- 
ers of  the  body,  and  Itupifies  the  energy  of  the 
mind. 

A  verfatik  humor  is  a6live,  but  wants  patience. 
It  forms  great  defigns  vf-ith  confidence,  enters  upor? 
G  G 


470  Duties  of  the  [Szrm.  XXXVIII. 

tliem  with  ardor,  and  leaves  them  unmatured.  It 
flies  from  obje6l  to  obje6l  with  too  much  rapidity 
to  appropriate  or  retain  any.  Novelty  only  has 
charms  ;  familiarity  begets  indifference.  Time  is 
loft,  becaufe  nothing  is  profecuted  to  effeft. 

An  exceiTive  Jondnefs  for  comfiany  and  amujemmt^ 
is  the  caufe  of  much  wafte  of  time.  Diverfions 
may  be  innocent  ;  but  then,  they  muft  be  well 
chofen,  wifely  timed,  and  moderately  ufed.  They 
muft  be  well  chofen — fuch  as  will  not  exhauft,  but 
repair  the  ftrength,  refrefh  the  fpirits  and  difpofe 
the  mind  for  the  return  of  duty.  Tiiey  muft  be 
wifely  timed  ;  for,  however  innocent  in  their  na. 
ture,  they  become  finful,  when  they  occupy  the 
hours  which  ought  to  be  employed  in  the  exercifes 
of  devotion,  or  in  the  labors  of  a  fecular  profef- 
fion.  They  muft  be  moderately  ufed  ;  for,  fought 
too  frequently,  or  indulged  too  freely,  they  en- 
trench on  duty,  and  beget  a  habit  of  trifling. 

How  many  are  there,  who  tranfgrefs  thefe  rules  ? 
They  know  not  how  to  be  confined  to  their  proper 
employment.  They  yield  to  every  little  avocation, 
and  obey  the  call  of  every  fon  of  pleafure.  Their 
vacant  hours  they  give  to  amufement,  and  make 
no  refervation  for  the  culture  of  the  mind,  or  the 
devotion  of  the  clofet  and  family.  If  you  would 
redeem  your  time,  reftrain  your  love  of  pleafure. 

Beware  of  prejnviption.  "  Boaft  not  of  tomor- 
row." Only  the  prefent  time  is  yours.  Tomor- 
row docs  not  yet  exift.  When  it  comes,  it  may 
not  find  you  here.  If  you  fhould  fee  it,  ytt  you 
cannot  retain  it.     It  will  be  as  tranfient  as  today. 

4.   Do  every  work  171  its  feaf on. 

*'  There  is  a  time  for  every  purpofe  ;  and  a 
wife  man's  heart  difcernedi  time  and  judgment." 
Attend  vith  difcretion  to  the  calls  of  duty,  and 
you  will  fave  much  time  and  prevent  much  lofs. 
It  is  fo  in  your  worldly  bufinefs  :  Make  a  good 
avrangcmcnt  of  its  parts,  and    take  up  each  part  in 


§ERM.  ){XXVIII.]     Chyijlian  keligicn.  471 

its  order,  and  you  will  execute  the  whole  with  fa- 
cility and  fuccefs  ;  while  your  improvident  neigh- 
bor, who  leaves  all  his  matters  in  coAfufion,  and 
takes  hold  of  his  buiinefs  as  it  happens,  and  ufu- 
ally  at  the  wrong  end,  is  always  embarraffed  with 
cares,  ftraitened  for  time,  and  difappointed  in  the 
refult. 

This  attention  to  feafons  is  ho  lefs  neceflary  ia 
the  work  of  your  falvation. 

Youth  is  the  moft  promifing  feafon.  Then  the 
work  is  moft  eafy,  and  attended  with  feweft  ob- 
ftruftions  ;  and  then  there  is  the  faireft  profped 
of  divine  concurrence. 

If  that  feafon  is  paft  yith  you,  take  the  prtjcnt  2 
for  the  future  is  uncertain,  and  the  difficulty  of 
your  work  and  the  indifpofition  to  attempt  it  will 
increafe  by  delay. 

The  time  of  hcaltli  is  more  favorable  than  a  time 
of  iicknefs  ;  for  you  are  now  more  capable  of  in- 
tenfe  thought  and  perfcvering  application,  and  bet- 
ter able  to  prove  your  fincerity. 

There  are  fome  tender  feafons,  whetl  the  con- 
fcience  is  awakened,  ferious  fentiments  im- 
prelfed  and  good  refolutions  excited.  Improve 
tJiefe  feafons.  Refill  not,  but  comply  with  the  en- 
couraging motions  of  the  Spiiit,  left  he  retire,  and 
no  more  return. 

There  are  feafons  friendly  to  particidar  duties. 
For  your  daily  devotions,  chooie  the  hours,  when 
your  minds  can  be  m.oft  free  from  the  occupations 
of  the  world,  that  you  may  attend  on  God  without 
diftradtion.  If  you  would  advife  or  reprove  a 
friend,  take  a  time,  when  you  can  fpeak  to  him  iti 
private — when  you  tee!  your  own  minds  affettion- 
ate,  and  think  his  to  be  calm  and  tender — whea 
you  can  addrefs  him  inoffenfively,  and  he  may 
hear  you  difpaftionatelv.  In  doing  works  of  char- 
ity, obfcrve  opportunities.  There  are  times,  when 
you  can  do  fomtthinj^  for  your  neighbor  without 
G  eg 


47:2  Duties  oj  the        [Serm.  XXXVIII, 

any  inconvenience  to  yourfelves,  and  with  fenCible 
benefit  (o  him  ;  you  may  yield  him  much  fervice 
with  fmall  expenfe,  and  do  him  lalling  good  in  a 
ihort  time.  By  thus  attending  to  the  feafons  of 
duty,  you  may  fill  up  your  time  faft,  and  livelong 
in  a  little  while. 

5.  Wifely  divide  your  time  among  your  various 
duties. 

Lawful  things  will  become  criminal  in  you,  if 
they  occupy  your  time  fo  far,  as  to  exclude  other 
things  of  greater  importance.  The  duties  of  relig- 
ion  are  conuflent  with  each  other,  and  may  be 
made  to  harmonize  in  pra6lice.  If  they  interfere^ 
it  is  bccaufc  ycu  throve  them  into  confufion,  and 
your  time  into  diforder.  Dillribute  your  feafons 
properly,  and  arrange  your  works  prudently  ;  then 
you  will  find  means  for  all  incumbent  a6ls  of  be- 
neficence and  righteoufnefs  ;  liberty  for  the  daily 
cxercifcs  of  piety  and  devotion  ;  leifure  for  family 
inftrudions  and  counfels,  and  time  fufficient  for 
the  profecution  of  your  fecular  labors. 

We  have  feen  how  we  are  to  redeem  the  time. 

II.  We  will  briefly  attend  to  the  argument  fub* 
joined,  *'  The  days  are  evil." 

We  (hall  not  dwell  long  an  this  argument ;  for 
it  has  been  in  part  anticipated  under  the  preceding 
branch  of  our  fubje6l. 

Our  days  may  be  called  evil  in  a  moi'al  fenfe,  as 
we  have  done  much  evil,  and  there  is  evil  ftill 
within  us.  Some  are  under  the  full  power  of  lin, 
Thefe  have  not  only  the  work  of  religion  to  begin, 
but  much  fin  to  repeat  of,  many  vicious  habits  to 
eradicate,  many  flellily  lulls  to  mortify,  tlie  work 
of  their  paft  lives  to  undo,  and  a  new  work  to  ac- 
complifii.  They  have  hitherto  been  travelling  in 
a  wrong  path,  and  their  guilty  way  they  mull  tread 
back  by  the  careful  fleps  of  repentance.  We  have 
all  much  work  on  our  hands.  If  we  have  exercif- 
ed  repentance  unto  life,  yet  our  work  is  not  finiftw 


Serm.  XXXVIII.3     Chrijian  Religion,  473 

ed.  There  are  corruptions  foconfiii^  with,  tempt- 
ations to  watch  againft,  daily  duties  to  perform 
and  continual  improvements  to  make.  We  mull 
cleanfe  ourfelves  from  all  pollutions,  go  on  to  per- 
feftion  and  give  diligence  to  the  fuU  affurance  of 
hope.  Our  work  is  important  ;  upon  our  fidelity 
in  it  depends  our  comfort  here,  and  our  happinefs 
hereafter.  Now  is  the  feafon  to  provide  for  eter- 
nity. There  is  no  work  in  the  grave.  We  have  no 
time  to  fpare. 

Our  days  may  be  called  evil,  as  they  are  few. 
We  may  fay,  with  the  patriarch,  '*  Fetv  and  evil 
have  been  the  years  of  our  pilgrimage."  Since  our 
work  is  great  and  our  time  fhort,  we  have  need  to 
redeem  the  time  by  a  diligent  application  of  it  to 
the  work  before  us.  A  confiderable  proponion  of 
our  time  is  gone  already  :  If  this  has  been  walled, 
how  frugally  ihould  we  ufc  what  remains  ? 

Some  have  arrived  to  that  time  of  life,  which  is 
eminently  called  an  evil  day.  li  concerns  them  to 
review  their  days,  prove  their  works,  examine  their 
hearts  and  know  the  condition  of  their  fouls.  If 
they  have  been  flothful  in  bufinefs,  let  them  now 
become  fervent  in  Spirit,  ferving  the  Lord.  If  they 
have  (lept  in  their  guilt,  it  is  high  time  to  awake 
out  of  fleep  ;  for  their  time  is  far  fpcnt. 

The  days  are  evil,  as  iniquity  abounds.  Many 
temptations  to  a  wafte  of  time,  will  meet  us  from 
the  enticements  and  examples  of  the  wicked,  from 
the  fuggcllions  of  evil  fpints,  and  from  the  influence 
of  worldly  cares.  Let  us  walk  circumfpectly  re- 
deeming the  time.  While  the  world  around  lies 
dead  in  fni,  faints  too  eafiiy  lofe  their  zeal.  When 
the  foolifii  virgins  flept,  the  wife  (lumbered  with 
them.  Let  us  not  fleep  as  do  others,  but  watch 
and  be  fober. 

The  days  are  evil,  as  this  is  a  (late  of  mortaliiy. 
We  arc  fubjeSl  to  afflidion  and  expofed  to  death, 
pur  fellow  mortals  are  dropping  around  U5  •  and 
G  G  3 


474  ^^^^^^  ^J  i^^>  ^^'    [Serm.  XXXVIIIv 

we  are  foon  to  fall.  Our  la  ft  day  is  at  hand  ;  we 
are  not  fure  of  another.  What  time  may  be  aU 
lowed  us,  let  us  wifely  improve,  in  examining  our 
hearts,  corre£ling  our  errors,  repenting  of  our  fins, 
amending  our  lives,  cultivating  religion  in  our- 
felves,  promoting,  it  among  others,  and  feeking  the 
mercy  of  God  for.  our  own  and  the  common  fah^i- 
tion.  Thus,  when  the  time  of  our  departure  is. 
come,  we  may  adopt  the  language  of  the  Apoftle  ; 
*'  1  have  fought  a  good  fight,  I  have  finilhed  my, 
courfe,  1  have  kept  the  faith  :  Henceforth  therQ  is., 
laid  up  for  me  a  crown  of  rightcoufnefs,". 


¥^^ 


3  E  R  M  O  N     XXXIX. 


EPUESIANS  V.  i»i 

And  be  not  drunk  with  xvine,  wherein  is  excefi. 

Drunkenness,  though  in  gener- 
al difallowed  among  the  Heathens,  was  admitted 
in  their  Bacchanalia,  as  an  expreffion  of  gratitude 
to  the  God,  who  gave  them  wine.  This  Pagan  rite 
the  Apoftle  feems  to  have  in  his  mind,  when  he 
lays  to  the  Ephefians,  newly  converted  to  the  re- 
ligion of  Chrifl,  "  Be  not  ye  drunk  with  wine, 
wherein  is  excefs,"  dilTolutenefs  and  luxury,  "  but: 
be  filled  with  the  Spirit."  In  (lead  of  thofe  wild 
and  brutal  indulgencies,  by  which  you  once  pre- 
tended to  exprefs  your  joy,  feek  the  fober  and  ra- 
tional pleafures,  which  are  communicated  by  the 
holy  Spirit. 

The  oppofition  here  made  between  being  filled 
toith  wine,  and  filled  with  the  Spirit,  fhews  that 
drunken nefs  is  inconfiflent  with  the  pure  religion 
taught  by  the  gofpel. 

We  will,  firlt,  confider  the  nature  and  extent  of 
this  vice  ;  and  then  reprefent  the  guilt  and  danger 
which  attend  it. 

I.  We  will  confider  the  nature  and  extent  of  the 
fm,  which  the  Apoflle  calls  drimkennefs, 

'-^  Be  not  drmk  with  wine.'* 
Gq4 


476  Duties  of  the  [$£RM.  XXXIX, 

The  Apoflle  does  not  mean  to  debar  Chriftiatis 
from  all  ufe  of  wine  and  other  fpirituous  drinks  ; 
for  "  every  creature  is  good,  and  nothing  to  be  re- 
fufed,  if  it  be  received  with  thankfgiving."  He 
advifcs  Timothy  to  "  ufe  a  little  wine  for  his  ftom- 
ach's  fake."  God  caufes  the  earth  to  bring  forth 
wine,  which  rejoices,  as  well  as  bread,  which 
ftrcngchens  the  heart  of  man.  It  is  not  a  life  of 
auileiity  and  mortification,  but  a  life  of  rational 
i'obriety,  which  the  gofpel  enjoins.  We  are  not  to 
emaciate  the  body,  and  extinguifh  the'  glow  of 
health  by  an  abilincnce  from  innocent  delights  ; 
but  to  keep  under  the  body  and  bring  it  into  fub- 
jedlon,  by  an  abflinence  from  flefhly  lulls. 

*'  Take  heed  to  yourfelves,  fays  our  Lord,  "  left 
nt  any  time  your  hearts  be  overcharged  with  fur^ 
f citing  and  drunkennffs,  znd  the  cares  of  this  world." 
The  ufe  of  meat  and  drink  is  to  fupport  and  com- 
fort the  bod)^  Whatever  is  more  than  thefe,  may 
be  called  cxcep. 

Of  intemperance,  as  of  other  vices,  there  are  va- 
yious  degrees.  The  highefl  degree  is  fuch  an  in- 
dulgence as  fufpends  the  exercife  of  the  mental 
and  bodily  pov/ers.  It  is  this  idea,  which  is  ufu- 
al!y  attached  to  the  word  dnmhennefs.  And  fome, 
who  are  v»'holly  under  the  dominion  of  a  fordid 
appetite,  may  perhaps  think  themfelves  temperate, 
becaufc  they  fcldorn  or  never  run  to  this  grofs  ex- 
ccfs.  Jjiit  remember  ;  ar.  you  may  be  guilty  of 
murder  v/iibout  taking  away  your  neighbor's  life, 
and  ot  ini'illicc  without  burning  his  houfe — fo 
you  may  be  guihy  of  intemperance  without  tranf., 
forming  you;  fclf  into  a  beail. 

It  by  the  indulgence  of  your  a^ppetite,  you  unfifc 
your  body  for  the  fcrvice  of  the  mind,  or  your, 
mind  for  the  fervicc  of  God — fo  w.tRe  your  fub- 
flancc.  as  to  defraud  your  family  of  a  maintenaru^e, 
or  y.->i;r  crcdifois  of  their  dues — become  enilavcd 
V>  a  fcufual  habit,  and  fafcinated  to  diifoiute  com- 


Serm.  XXXIX.3     Chrijlian  Religion.  477 

pany — are  diverted  from  the  duties  of  religion,  or 
the  bufinefs  of  your  worldly  calling — awaken 
criminal  defires  and  excite  guilty' pa flions — flupify 
your  confcience,  extinguifh  the  fentiments  of  hon- 
or and  banifli  the  thoughts  of  futurity  ;  you  are 
chargeable  with  a  criminal  excffs.  Though  the 
world,  perhaps,  will  not  (iigmatize  you  as  a  drunk- 
ard, yet  you  are  not  far  from  that  odious  charac- 
ter. They  who  ferve  divers  lulls  and  pleafures — 
they  who  are  given  to  appetite — they  who  are 
mighty  to  drink  wine,  and  men  of  ftrengdi  to  min- 
gle ftrong  drink — they  v/ho  tarry  long  at  the  wine, 
and  go  to  feek  mixed  wine — they  who  rife  up  ear- 
ly that  they  may  follow  Orong  drink,  and  continue 
until  night,  till  wine  inflame  them — in  a  word, 
they  who  make  provifion  for  the  flcfli  to  fulfil  the 
iuds  (hereof,  fall  under  the  condemnation  of  fcrip- 
ture,  as  v/ell  as  the  attrccious  drunkard.  I  pro- 
ceed, 

II.  To  reprcfent  the  guilt  and  danger  which  at- 
tend the  vice  under  corjfideration. 

1.  This  is  an  ungrateful  abufe  of  God's  bounty. 
God  gives  us  all  things  richly  to  enjoy,  and  fills 

our  hearts  with  food  and  gladncfs.  He  not  only 
aliovv-s  us  neccffary  fupplies,  but  indulges  to  us  a 
thoufand  comforts.  A  rich  variety  of  creatures  he 
has  put  into  our  hands,  fome  for  our  fupport,  oth- 
ers for  our  dcHghi.  And  fliali  we  abufe  to  his  dif- 
honor  the  fiuits  of  his  beneficence,  which  are  giv- 
en to  ftrengthen  our  faculties,  gladden  our  hearts 
and  awaken  our  gratitude  ? 

2.  This  vice  divefls  the  man  of  his  native  digni- 
ty, and  finks  him,  below  the  brutal  herds. 

"  Wine  takes  away  the  heart" — the  underrtand- 
Irig,  which  conftitutcs  the  man.  It  is  only  realon 
and  fpeech,  which  raife  man  above  the  animal 
tribes.  While  thefe  pov/ers  are  fufpended,  what  is 
he  bet:ter  than  they  ?  Man,  brutalized  by  intem- 
perance, is  really  more  defpicable,   than  the  native 


^yS  Duties  of  the         [Serm.  XXXIX* 

brute.  The  latter  obeys  ;  the  former  contradi£is 
the  nature,  which  God  has  given  him.  The  one 
appears  in  his  proper  form  ;  the  other  alfumes  a 
monftrous  figure.  His  motions  are  wild,  his  vif- 
age  diftorted,  his  converfation  filly,  his  manners  ri- 
diculous. Could  the  drunkard  in  a  fober  hour 
have  a  view  of  hirnfeif,  as  he  appears  under  the 
power  of  intoxication,  and  be  perfuaded,  that  this 
uncouth  and  antic  figure  is  really  himfelf,  he 
would,  unlefs  fhame  is  extinguifhed,  blufh  to  be 
feen.  He  would  retire  to  obfcurity,  confcious  of 
his  fall  from  manhood. 

3.  This  vice  is  injurious  to  the  body,  as  well  as. 
mind. 

It  benumbs  the  fenfes,  enervates  the  limbs,  palts 
the  appetite,  breeds  difeafes,  creates  dangers  and 
haftens  death.  "  Who  hath  woe  ?  Who  hath  for- 
row  ?  Who  hath  contentions  ?  Who  hath  bab- 
bling ?  Who  hath  wounds  without  caufe  ?  Wh© 
liatli  rednefs  of  eyes  ?  They  that  tarry  long  at  thq 
wine  ;  that  go  to  feck  mixed  wine." 

3.  This  confumcs  menj>*  fubftance. 

When  we  fee  one  given  to  intemperance,  we  at 
once  predift  his  poverty,  and  we  truft  him  with 
caution.  "  The  drunkard  and  the  glutton  fhaii 
come  to  poverty,  and  be  clothed  with  rags." 

We  think  the  man  unhappy  whofe  fubftance  is 
dellroyed  by  fire.  More  wretched  is  he,  whofe  ef- 
late  is  confumed  by  his  lufl.  If  this  man  has  any 
fenfibility  left,  how  muft  his  confcience  reproach 
him  ?  How  muft  the  cries  of  a  helplefs  family 
pierce  him  ?  How  muft  the  demands  of  his  difap- 
pointed  creditors  confound  him  ?  With  what  ftiame 
muR  he  refleft  on  the  infamous  exchange  which  he 
has  made  of  a  decent  fortune  for  a  tranfient  pleaf- 
ure  ?  How  muft  it  gall  him  to  fee  ftrangers  in  poflef- 
fion  qA  the  inheritance  which  he  received  from  his 
father's  induftry,  and  has  alienated  by  his  own  fol- 
\y  ^  How  muft  it  mortify  him   tQ  think  that  he  i?. 


$ERM.  XXXIX.]     Chrijlian  Rdigion.  47^ 

changed  from  a  man  of  reputable  bufinefs,  io  a. 
miierable,  reeling  drunkard  ?  And  that  they  who 
once  approached  him  with  refpeft,  now  point  at 
hini  with  the  finger  of  contempt  ? 

But  thi^  is  not  the  worft,  of  his  cafe  ;  for, 

5.  He  has  wafled  his  confcience  as  well  as  his 
fubftance. 

Dead  to  the  feelings  of  honor,  the  obligations  of 
virtue,  and  the  apprehenfions  of  futurity,  he  pro- 
ceeds in  his  guilty  courfe,  without  fear  or  reltraint. 

Ye,  who  have  addi6led  yourfetves  to  pleaiure  and 
gaming,  to  diffolute  company,  and  the  free  ufe  of 
llrong  drink,  inquire,  whether  yoa  cannot  perceive 
fome  unhappy  eflFeds  of  your  indulgence.  Is  not 
the  love  of  thefe  fenfual  obje6ls  growing  upon  you, 
and  gaining  a  more  abfolute  dominion  over  you  ? 
Are  you  not  more  indifferent  about  the  concerns 
of  immortality,  than  you  were  formerly  ? — Is  not 
your  confcience  more  unfeeling  to  guilt,  and  lefs  apt 
to  rebuke  your  unworthy  condufl  ? — Are  you  not 
more  negligent  in  attending  the  duties  of  the  clofet, 
the  family  and  the  fan£luary  ?---Areyou  not  more 
difpofed  to  make  light  of  religion,  to  cavil  at  the 
fcriptures  and  to  defpife  reproof  ? — Can  you  not 
more  eafily  Hatter  youifeives  with  fafety  in  a  w^ay  of 
fm,  and  with  a  hope  that  the  threatenings  contained 
in  the  Bible  will  never  be  executed  ?  Can  you  not  re- 
member the  time,  v/hen  you  would  have  {liuddercd 
to  hear  thofe  licentious  opinions,  which  now  you 
lift  en  to  with  pleafure  ;  and  to  think  of  fuch  flu- 
pidity  of  foul,  as  you  now  really  feel  ? — Is  this  a 
juft  defcription  of  your  ftate  ?  Then  inquire  from 
what  ca ufe  this  increafing  irreligion  and  impiety 
have  proceeded.  You  need  not  be  long  in  doubt. 
Your  own  experience,  if  you  confult  it,  will  con- 
firm the  truth  of  the  fcripture,  which  defcribes  the 
the  fenfual,  as  hating  inflru£fion,  defpifing  reproof, 
fcoffing  at  religion^  and  flattering   themtelves,   that 


^8o  Duties  of  the          [Serm,  XXXIX, 

they  fhall  have  peace,    though  they  add  drunken- 
iiefs  to  thirft. 

6.  Intemperance  generates  other  vices — ^impure 
loftings,  angry  paflions,  profane  language,  infolent 
inanncrs,  obftinacy  of  heart  and  contempt  of  re- 
proof. "  Look  not  upon  the  wine,"  fays  Solomon, 
*•  when  it  is  red,  when  it  giveth  it!>  color  in  thfc 
<:up  ;  for  thine  eyes  Ihall  behold  a  flrange  v,roman, 
and  thine  heart  (hall  utter  perverfe  things  ;  yea, 
thou  fhait  be  as  he  that  lieth  down  in  the  midft  of 
the  fea,  or  as  he  that  lieQi  upon  the  top  of  a  mail. 
They  have  ftricken  me,  thou  fhalt  fay,  and  I  was 
not  fick  ;  they  have  beaten  me,  and  i  felt  it  not. 
When  fhall  I  awake  ?  I  will  feek  it  yet  again." 

7.  Intemperance  has  mod  lamentable  effeds  on 
families. 

It  fubverts  order  and  government.  How  fhall  a 
man  command  his  children  and  his  houfehold, 
when  he  has  not  reafon  and  virtue  enough  to  com- 
mand himfelf  ?  How  fliail  he  govern  their  aftions, 
when  he  is  enflaved  to  his  own  paffions  ?  If  fome- 
timcs,  in  a  ferious  frame,  he  inculcates  on  them 
(he  duties  of  religion,  his  fiiocking  example  defeats 
his  good  exhortations.  The  parent,  who  would  be 
regarded  in  his  ftation,  mud  make  his  adions  and 
inllruclions  agree. 

7'he  government  which  an  intemperate  man  ex- 
ercifes,  is  too  paflionate  and  wanton,  too  unfteady 
and  inconfiftent  to  be  revered.  Government,  to  be 
<>fiiracious,  inufl  be  calm  and  rational. 

What  devotion  can  there  be  in  a  family,  whofe 
head  is  given  to  intemperance  ?  He  is  often  abfent 
at  the  hours  of  prayer.  If  he  is  prefent,  he  is  in- 
capable of  leading  m  the  folemnity.  His  fenfuai 
Iiabit  renders  him  indifferent,  and,  by  degrees,  a- 
vcrfe  to  the  facrcd  exercife.  You  may  doubtlefs 
•ecollecl  inRances  of  the  difcontinuance  of  family 
worfhip  from  this  unhappy  caufe.  Some  who 
have  early  begun,  and  for  a  time  cbfcrvcd  this  im-. 


Serm.  XXXIX.]     Chrifiian  Religion,  484 

portant  duty,  falling   into   licentious   connexions, 
have  intermitted,  and,  at  laft,  laid  h  afide. 

This  vice  deilroys  domeftic  peace  and  tranquil* 
lity.  The  man  addifted  to  it,  grows  frattious, 
peevilh  and  fretful.  He  falls  out  with  his  beft 
friends,  haftily  condemns  their  innocent,  and  even 
their  moft  prudent  behavior,  is  dtaf  to  reafon, 
fpurns  i^eflraint  and  refents  advice.  He  confiders 
as  enemies  thofe  who  feek  his  welfare,  and  mif- 
takes  their  kind  offices  as  tokens  of  hatred. 

He  makes  all  around  him  unhappy,  and  thofe 
the  moft  fo,  who  ftand  in, the  nearefl  relation* 
When  he  is  abfent,  how  anxious  are  they,  left  he 
fall  into  temptation  and  a  fnare  ?  What  pain  they 
feel,  when  he  foams  out  his  own  ftiame  ?  How- 
they  wifh  to  conceal  from  the  world  the  infamy 
which  he  betrays,  and  at  which  he  cannot  blufh  ? 
When  he  returns  from  abroad,  how  fearful  are 
they,  left  he  come  charged  with  paffion  to  be  le* 
out  on  his  houfehold  ? 

This  fin  brings  family  diftiefs.  It  b§gets  negli- 
gence, interrupts  bufmefs,  flackens  induftry,  ob- 
ftru6ls  education,  and  fpreads  difcouragement  and 
languor.  While  the  intemperate  houfeholder  is 
indulging  himfelf  abroad,  his  family  at  home  are 
miferable  for  want  of  the  comforts,  which  his  la- 
bor Iliould  provide,  and  his  frugality  fhould  pre* 
ferve  ;  and  his  children  are  running  wild  for  want 
of  parental  wifdom  and  virtue  to  guide  and  reftraiii 
them. 

-  8.  The    fcripture   abounds   in   the  moft  foleran 
warnings  againft  this  fm. 

"Woe  to  th»m,"  fays  the  prophet,  "who  are 
mighty  to  drink  wine — the  harp  and  the  viol,  the 
tabret  and  the  pipe  are  in  their  feafts  ;  but  they 
xegard  not  the  work  of  the  Lord,  nor  conCder  the 
operation  of  his  hands."  Our  Savior  cautions  us, 
that  "  we  be  not  at  any  time  overchai^ed  with  fur* 
f<iiung  and  drunkenr^efj,  left  the  day  of  the  Lord 


4^2  Duties  of  the         [Serm.  XXXIXi 

c<?me  Upon  us  unawares."  St.  Paul  fays  to  th6 
Romans,  "  Let  us  walk  honeftly  as  in  the  day,  not 
in  riotinjT  and  drunkenneis,  but  put  y.?  on  the  Loid 
Jefus  Chnft."  He  fays  to  the  Theffalonianis,  "  Ye 
are  children  of  light  and  of  the  day  ;  we  are  hot  of 
the  night  nor  of  darknefs  ;  therefore  let  us  not  fleep 
as  do  others,  but  let  us  watch  .md  be  fober.  For 
they  that  flfep,  fleep  in  the  night  ;  and  they  that 
be  drunken,  are  drunken  in  the  niL;ht  ;  but  let  us 
who  are  of  theday,  be  fober."  "  The  time  paft  of 
our  life,"  fays  St.  Peter,  "  may  fuflSce  us  to  have 
wrought  the  will  of  the  Gentiles,  when  we  walked 
in  exccfs  of  wine,  revellings,  banquettings  and  a- 
borainable  idolatries — I  befeech  you,  that  ye  ab- 
fiain  from  flelhly  lufts,  which  war  againll  the  foul." 

They,  who  are  *'  drunk  with  wine,"  cannot  "  be 
filled  with  the  Spirit."  Drunkennefs  and  revell- 
ings are  works  of  the  fleih  ;  thefe  are  contrary  to 
the  Spirit,  whofe  fruits  are  moderation  and  temper- 
ance. They  who  "  walk  in  the  Spirit,"  will  '*  not 
fulfil  the  lulls  of  the  flefh."  And  they  who  "  walk 
in  ungodly  Ittfts,  being  fenfual,  have  not  the  Spirit." 

This  fin  is  of  a  hardening  nature,  and  recovery 
from  it  peculiarly  doubtful,  becaufe  it  is  more  i^p^ 
pofite,  than  mofl  others,  to  that  work  of  the  Spirit^ 
by  which  (inners  are  awakened  to  conviftion,  and 
renewed  to  repentance.  And  it  is  an  obfervablci 
but  melancholy  truth,  that  few,  once  enflaved 
to  it,  return  to  a  life  of  fobriety.  If  now  and 
then,  awakened  to  a  fenfe  of  danger,  they  re- 
folve  to  efcape  from  the  fnare,  they  are  again  en- 
tangled therein  and  overcome. 

Finally  :  Conhder,  that  this  hn  mufl  be  re- 
nounced, or  the  end  of  it  will  be  death.  ."  Noth- 
ing can  enter  in'o  heaven,  that  defiles  or  works  a- 
bommaiion  "  "  Be  not  deceived— drunkards  fhall 
ni>t  inherit  the  kingdom  of  God."  "The  end  of 
all  things  is  at  iiand  ;  be  fober,  watch  unto  prayer, 
and  let  )  our  moderation  be  known  unto  all  men,' 


Serm.  XXXIX.]    Chriftian  kcUgionl  483 

"  BlefTed  is  that  fervant,  whom  his  Lord,  when  he 
cometh,  fhall  find  watching.  But  if  the  evil  fer- 
vant fhall  fay  in  his  heart,  My  Lord  delayeth  his 
coming,  and  fhall  begin  to  eat  and  drink  with  the 
drunken,  his  Lord  fhall  come,  when  he  looketh  not 
for  him,  and  fhall  cut  him  afunder  and  appoinC 
him  his  portion  with  hypocrites." 

I  have  ftated  the  nature  and  reprefented  the  dan- 
ger of  intemperance.     Hear  and  take  warning. 

Abftain  from  the  appearance  of  evil  ;  avoid  the 
company  of  the  diffolute  ;  be  on  your  guard  in 
times  and  places  of  temptation  ;  refill  the  begin- 
nings, and  Ihun  the  occafions  of  fo  dangerous  a 
vice.  Be  diligent  in  the  duties  of  your  calling,  and 
daily  commit  yourfelves  to  divine  prote6lion. 

Let  the  profeilors  of  religion  decline  thofe  liber- 
ties which  might  diflionor  their  charafter,  wound 
religion,  or  embolden  the  licentious. 

To  conclude  :  Think  not  that  drunkennefs  is  the 
only  fin  that  endangers  mens*  fouls  :  Know  that 
no  unrighteous  man,  in  whatever  refpe6l  he  is 
fuch,  can  inherit  the  kingdom  of  God. 

When  you  look  on  a  drunkard,  you  view  him  with 
a  kind  of  horror.  You  wonder  that  he  can  pur- 
fue,  without  remorfe,  a  courfe  fo  deftruclive  of 
health,  fubftance  and  charader,  and  fo  fatal  to  his 
foul  ;  and  that  neither  the  warnings  of  others,  nor 
his  own  experience,  nor  the  admonitions  of  fcrip- 
ture  can  have  any  effect  to  make  him  wife.  But 
turn  a  thought  on  yourfelf.  Is  there  no  iniquity 
in  you  ?  Confider,  that  every  allowed  and  cuRom- 
ary  fia  excludes  from  heaven.  Perhaps  you  are 
not  intemperate  :  But  if  you  are  unjull,  envious, 
malicious,  uncharitable,  impatient,  difcontented, 
or  in  any  refpeft  vicious,  you  are  as  really  unfit 
for  heaven,  as  the  drunkard.  And  you  can  no 
more  be  faved  without  repentance,  than  he.  And 
repentance  in  you  mull  be  the  fame  thing  as  in 
him.     It  muft  be  a  change  of  heart  from  the  love 


48-1  Vuiies  of  the,  &c,     [Serm.  XXXIX. 

of  fin  to  the  love  of  rigbteoufnefs.  It  muft  be  a 
renovation  in  the  Spirit  of  the  mind,  a  renouncing 
of  the  old  man,  and  an  alfuming  of  the  new. 

Think  not  yourfelf  unconcerned  in  a  difcourfe 
of  this  kind,  becaufe  you  neVer  was  a  drunkard  ; 
but  remember,  that  the  fame  gofpel,  which  ex- 
cludes the  drunkard,  excludes  every  habitual  fin- 
ner  from  the  kingdom  of  heaven.  While  you  wifh 
your  intemperate  neighbor  would  apply  this  dif- 
courfe, apply  it  yourfelf.  While  you  with  he 
would  amend  his  ways,  amend  your  own.  Keep 
yourfelf  from  your  iniquity,  and  lay  alide  the  fin 
vhich  eafily  befets  you.  For  the  wrath  of  God  is 
revealed  from  heaven  againft  all  ungodlinefs  and 
unrighteonfuefs  of  men. 


t.\   i-f  ^  ~>«%s^/^    \i   C)    'I 

\  I  WW  if 


SERMON      XL. 


EPHESIANS  V.  18. 

— —  Bcjillcd  with  the  Spirit, 

Intemperance,  thougii  general- 
ly con^lemned  among  the  Heathens,  w;is  allowed 
in  fome  of  their  fefdval  fbicmnities.  Left  the  new 
converts  in  Ephefus  fhould  retain  a  ufage,  which 
had  been  deemed  a  part  of  religion,  the  Apofilc 
gives  them  this  caution,  *'  J3e  not  drunk  wiih  wine 
wherein  is  exccTs." — In  oppofition  to  being  filled 
with  wine,  he  exhorts  them  to  be  "  filled  v/ith  the 
Spirit/' 

We  will  inquire, 

What  is  intended  by  the  Spirit.  What  is  impli- 
ed in  being  fjled  with  the  Spirit.     And, 

By  what  mfans  we  mav  obtain  this  privilege. 

I,  What  is  intended  by  the  Spirit,  is  our  fiift 
inquiry. 

The  word  Spirit  is  in  fcriplure  ufcd  in  various 
fenTes — for  a  human  foul — an  angel— the  Deity. 
But  when  it  is  ufcd  indefinitely,  as  in  the  text,  wc 
are  in  inoft  in  fiances  to  underftand  by  it  that  di, 
vine  peiTon  who  by  way  of  eminence  is  called  the 
holy  Spirit,  and  who  is  reprefented  as  dwelling  in 
the  hearts  of  good  men,  to  excite  in  them  pure  af- 
fedions  and  aififl  tlicm  in  religious  duties. 


^86  Duties  of  tfis^.  [Serm.  XL, 

"  The  Lord  our  God  is  one  Lord."  And  we  are 
to  admit  no  conceptions  of  him  inconfiftent  with 
his  unity.  But  the  Icripture  fpeaks  of  a  threefold 
diIlin£lion  in  the  godhead,  under  the  names  of  Fa^ 
ther.  Son  and  Spirit,  to  each  of  which  it  afcribes  di- 
vine and  petfonal  properties.  We  may  therefore 
be  allowed  to  call  them  divine  perfons,  only  taking 
care  that  we  entertain  no  ideas  repugnant  to  the  u- 
nity  and  perfe6lion  of  the  godhead. 

What  this  ditlin6lion  is,  we  cannot  comprehend. 
It  is  fufficient  that,  on  this  infcrutable  fubjeft,  we 
retain  the  language  of  holy  writ,  and  fpeak,  not  in 
the  words  which  man's  wifdom  has  invented,  but 
in  the  words  which  the  holy  Ghofi  has  taught. 

The  gofpel  reprefents  each  of  thefe  divine  per- 
fons  as  fuftaining  a  diftin£l  part  in  the  economy  of 
our  falvation.  "We  have  accefs  to  God,  through 
Chrift,  by  the  Spirit."  The  plan  of  man's  re- 
demption originated  with  the  Father,  who  gave  his 
only  begotten-  Son,  that  we  might  live  through  him, 
The  execution  of  this  plan  is  committed  to  the  Son, 
who,  being  manifelled  in  our  flt'fh,gave  himfelf  up 
to  fuffer  death  for  our  fins,  and  afterward  arofe 
from  the  dead  and  afcended  into  heaven,  where  he 
makes  interceffion  for  us  :  And,  when  the  time  for 
the  continuance  of  the  human  fucceffion  fhall  be 
clofed,  he  will  appear  to  adminifter  the  grand  af- 
fairs of  the  final  judgment.  The  holy  Spirit  is 
fent  forth  from  the  Father  to  apply  the  redemption 
which  Chrifl  has  purchafed.  For  this  end  he  con- 
vinces men  of  fin,  renews  them  to  repentance,  and 
dwells  with  the  humble,  difpofing  and  affixing 
them  to  the  duties  of  the  Chriftian  life. 

The  Son  of  God  is  now  on  the  rigrht  hand  of  the 
majefty  m  heaven  ;  there  he  intercedes  for  us,  re- 
ceives and  offers  our  prayers  and  obtains  for  us  the 
remifhon  of  our  fins,  in  virtue  of  his  facrifice  once 
olfered  on  the  crofs. 


JSlRM.  XL.}  Chrijtian  Rehgioi.  487 

The  Spirit  dwr'ells  with  believers  to  lead  them  in- 
to truth,  help  their  infirmities,  ftrengthen  their  good 
refolutions,  and  pveferve  them  unto  falvation. 

The  Son  is  our  high  pried  appearing  for  us  in 
the  temple  of  God  and  offering  incenfe  with  our 
prayers.  The  Spirit  is  our  comforter  and  help- 
er to  work  in  us  according  to  God's  good  pleafure. 

As  Chriftians  are  called  "  the  temples  of  the  Ho- 
ly Ghoft,"  who  is  faid  to  "  dwell  in  them  ;"  fov/hen 
they  are  exhorted  to  be  "  filled  with  ibe  Spirit,"  that 
divine  Spirit  which  in  true  believers  is  the  princi- 
ple of  holineCs,  ftrcngth  and  comfort,  muft  doubt- 
lefs  be  intended. 

God,  in  regard  of  h's  cffential  and  providential 
prefence,  is  *'  above  all,  through  all  and  in  us  ail." — 
*'  He  befcts  us  before  and  behind  ;  he  pofielles  our 
reins."  Something  therefore  very  difftrent  from 
this  rnufl  be  in; ended,  when  we  are  exhorted  to  be 
*'  filled  with  the  Spirit."  The  phrafe  mull  refpcul 
fome  moral  and  holv  influence. 

The  manner  in  v.hieh  the  Spirit  operates  on  the 
human  mind,  we  can  no  more  explain,  than  we  can. 
explain  the  operations  of  nature  in  the  produftion 
of  vegetable  fruits,  or  in  the  formation  of  animal 
bodies.  But  as  obfervation  leaches  us  the  latter, 
fo  revelation  affures  us  of  the  former.  If  wc  believe 
that  God  is  a  perfeft  being,  v/e  muft  believe  that 
he  can  influence  the  fouls  which  he  h?.s  made,  ia 
a  manner  agreeable  to  the  natures  which  he  has 
given  them. 

The  Spirit  was  granted  to  the  apoftles  in  an  ex- 
traordinary meafu  re  :  They  v/ere  lent  fori h  to  preach 
a  rehgion  which  contained  many  Wonderful  doc- 
trines— a  religion  which  was  in  many  rcfpecls  op- 
polite  to  the  common  opinions  and  prejudices  of 
Jews  and  Heathens — a  rel'gion  which  rrotfed  the 
corrupt  humors  of  men — a  leiigion  deftituteof  lec- 
ular  fupport,  and  likely  to  be  perfecuted  by  the 
powers  of  the  world.     This  religion  they    were    to 


488  Duties  of  the  £SaRM.  XL. 

propagate  among  the  nations  of  the  earth,  whofe 
languages  were  as  diverfe  as  their  fentiments.  In 
order  to  a  fucccfsful  execution  of  this  arduous  com- 
miffion,  it  was  neceffary,  that  they  fhould  be  in- 
fpircd  with  the  knowledge  of  divine  myfteries ;  that 
they  fhould  be  fecured  from  capital  miftakes  in 
rommunicating  their  heavenly  do£lrines  ;  that  they 
(hould  be  endued  with  the  gift  of  tongues,  fo  as  to 
preach  intelligibly  to  all  men;  that  they  (hould  be 
furnifhed  with  a  power  to  work  miracles  in  confir- 
mation of  the  religion  which  they  preached  ;  and 
that  they  fhould  be  divinely  fupported  under  all 
the  trials  which  attended  their  work.  Accordingly 
we  find,  that  they  were  filled  with  miraculous  gifts 
and  powers  ;  and  that,  in  confequence  of  their  fu- 
pernatural  endowments,  they  propagated  the  gofpel 
with  farprifmg  fuccefs.  And  many  expreflions 
concerning  the  beilowment  of  the  Spirit,  have  fpe<- 
cial  reference  to  thefe  miraculous  gifts. 

Thefe  extraordinary  operations  were  to  continue 
only  for  a  feafon,  until  the  Chriftian  church  was 
ellablifhed,  and  the  written  revelation  was  complet- 
ed. The  Apoflle  fays,  "  Whether  there  b*e  proph- 
efies,  they  fhall  fail  ;  whether  there  be  tongues, 
tiiey  fiiall  ceafe  ;  whether  there  be  knowledge,'*  fu- 
p.Mnatnrally  communicated,"  it  fhall  vanifh  away.'* 

Even  in  the  apofto]icage,itwas  not  every  preach- 
<^r,  who  received  his  knowledge  by  infpiration. — ► 
Timothy  is  di»-e6ted  to  hold  faft  the  form  of  found 
v/ord.%  Vv'hich  he  had  heard  from  the  apoftles,  and 
t;o  give  attendance  to  reading,  that  he  might  right- 
ly underf^and,  and  wifely  divide  the  word  of  trut|i. 
The  gofpel  itfelf  has  taught  us,  that  no  additional 
rcvcjations  are  to  be  made;  and  that  whofoever 
Ihaii  prefume  to  preach  another  gofpel,  or  add  to 
fhis  which  we  have  received,  fhall  bring  on  himfejf 
the  curies  written  in  it. 

But  though  miraculous  gifts  have  ceafed,  ftill 
there  is  an  internal  influence  of  the  Spirit  comraoja. 


Skrm.XL.]         ChriJUtTii  Religion,  489 

to  this  and  all  ages  of  the  Chiiftian  church.       Our 
Savior  promifes  his  difciples    the    Spirit    to    abide 
with  them  for  ever.     He  reprefents  the    Father    as 
giving  the  Spirit  to  every  one  who  afks  it.     And  it 
is  the  character  of   all    true    Chriflians,    that   they 
have  the  Spirit,  are  led  by  it  and  walk  in  it.     Such 
expreffions  mull  intend   fome   heavenly    influence 
very  different  from  immediate  infpiration  and  mi- 
raculous gifts.     A  man  might  have  thefe   gifts    of 
the  Spirit,  and  yet  be  a  flranger  to  its  renewing  in- 
fluence— might  prophefy,  fpeak  with   tongues,    a- 
bound  in  knowledge,  and  by  faith   remove   moun- 
tains, and  yet  be  nothing  in  religious  ellimation. — 
Among  the  workers  of  iniquity,  whom    Chrifl,    at 
the  laft  day,  will  rejeft,  mapy  will  plead,    that   in 
his  name  they  have  call  out  devils  and  done    other 
wonderful  works.     When  therefore  the  Apoftle  ex- 
horts believers  to  be  filled  wiih  the  spirit,  in  oppo- 
Ction  to  being  filled  with  wine,  he  mull  mean,  that 
they  fhould  feek  that  holy  influence,  which    forms 
the  mind  to  a  meetnefs  for  the  kingdom  of  heaven. 
I  would  add  ;  by  the  Spirit   we  may  underflavid 
thofe  holy  tcmptrSYfh.iQ]i  are  called  ''  the  fruits  of  ihe 
Spirit,"  in  oppofition  to  "  the  works  of  the    il<.lli." 
The    latter  are    "  uncleannefs,     hatred,     vari.iiicc, 
wrath,  flrife,  drunkennefs,  revellings and  fuch  like." 
The  former  are  "  love,   joy,    peace,    longfufFeri.igj 
gentlenefs,  meeknefs,  fidelity    and    temperance." — 
Chriflians  are  direftcd  to  abound  in  love,  hope  and 
every  good  work — to  be  filled    with    the    fruits    of 
lighteoufnefs  and   with    the   knov/iedge   of   God's 
will — to  grow  in  grace,  and    build    thcmfclves    up 
on  their  mofl  holy  faith,  adding  to  itvirtue, knowl- 
edge,   temperance,    patience,    godlincfs,    brotherly 
kindnefs   and  charity,  till  all  thefe  things    abound 
in  them.     As  thefe  are  the  fruits  of  the  Spirit,  fo  to 
be  filled  with  them  is  to  be  filled  witli    the    Spirit. 
And  thefe  are  principally  intended  by  the  Spirit  in 
our  text,     We  proceed  to  fhcw, 
H  li  3 


49<-*,  Duties  cf  ihe  Perm.  XL  J 

II.  Wbat  is  implied  in  he'ingJilUd  with  the  Spirit. 

1.  This  fuppof"S,  ivhat  the  gofpel  uniformly 
teaches,  our  dependence  on  the  grace  of  God  in  the 
religious  life.  Though  we  are  moral  and  intelli- 
gent beings,  yet  fuch  is  the  depravity  of  our  nature, 
that  "we  are  not  fufficient  of  ourfelves  to  think  any 
thing,  as  of  ourfeives,  butour  fufficiency  isof  God.** 
Paul  conteffts,  "  By  the  grace  of  God  I  afn  what  I 
am — I  labored  abundantly,  yet  not  I,  but  the  grace 
of  God  which  is  with  me." 

2.  The  expreffion  implies,  that  there  is  a  fnpply 
of  the  Spirit  for  them  who  fetk  it.  "  It  hath 
pleafed  the  Father,  that  in  Chrifl  all  fulnefsftiould 
4well,  and  of  his  fulnefs  we  may  all  receive  grace 
for  grace — grace  fufficient  for  us — grace  which  is 
made  perfetl  in  our  weaknefs." 

3.  It  farther  imports  an  aHual  participation  of 
fuch  mcafures  of  grace  as  are  competent  to  the  ex- 
igencies of  the  Chriflian  life. 

It  is  the  office  of  the  Spirit,  to  transform  us  by 
the  renewing  of  the  mind — to  carry  on  the  work 
of  fanftification  in  us — to  fecure  us  againft  tempta- 
tions— to  preferve  us  from  apoftacy — to  comfort 
us  in  afiIi6iions — to  afhftus  in  prayer — to  feal  us 
unto  the  day  of  redem.ption — to  wimefs  with  our 
Spirits  that  we  are  the  children  of  God.  When 
we  are  filled  with  the  Spirit,  we  enjoy  his  influences 
in  thefe  various  refpeds. 

We  are  to  aik  /(?r^e  communications  of  grace. — - 
Among  real  Chriflians  there  are  different  degrees 
of  holmefs,  confiancy,  zeal  and  hope.  Some  un- 
der the  fame  means  make  greater  attainments  ;  and 
fome  with  the  fame  holy  attainments  have  greater 
ccmrovrs  than  others.  All  fnould  feek  fuch  a  fuL 
nels  of  the  Spirit,  as  to  rile  more  and  more  above 
their  infirmities,  iinpeifeclions  and  fears,  and  to  a- 
bound  more  and  more  in  purity,  peace  and  joy. 

Thij  rulncfs  implies  a  jleady  enjoyment  of  the 
Sviirif.     As  we  are  always  dependent  on  the  influ«< 


Sbrm.  XL. 3         Chrijiian  Religion,  j^^i 

ence  of  providence  for  the  fupport  and  comfort  of 
the  natural  life,  fo  we  are  always  dependent  on  the 
influence  of  grace  for  the  prefervation  of  the  reli- 
gious life,  and  for  thofe  hopes  and  joys  which 
fpring  from  it.  The  Apoflle  fays,  "  I  am  crucified 
with  Chrift ;  neverthelefs  I  live ;  yet  not  I,  but  Chrifl 
liveth  in  me  ;  and  the  life  which  I  live  in  the  flefh, 
I  live  by  the  faith  of  the  Son  of  God."  We  fhould 
not  content  ourfelves  with  occafional  good  frames, 
but  defire  grace,  that  we  may  walk  worthy  of  the 
Lord  to^//pleafing,andbe  fruitful  m every  good.\fox\i. ' 

The  expreflion  farther  impHes  grace  to  help  in 
time  of  need.  The  Chriflian  in  his  courfe  of  pro- 
bation experiences  a  variety  of  trials — he  paffes 
through  profperity  and  adverfity — he  meets  with 
temptations  from  without,  and  oppofitions  from 
within.  He  is  fometimes  in  darknefs  and  fear,  and 
fometimes  in  light  and  joy.  In  this  variety  ofcir- 
cumftances,  he  needs  grace  to  help  :  Jt  concerns 
him  therefore  to  keep  near  to  God,  and  to  maintain 
daily  intercourfe  with  him,  that  he  may  receive 
grace  fuitable  to  his  condition  and  adequate  to  his 
wants. 

This  fulnefs  imports  growth  in  hohncfs.  As  the  . 
Spirit  is  given  to  carry  on  the  work  of  fan6lifica- 
tion  in  the  foul,  fo  one  who  is  filled  with  it  will  be 
full  of  goodnefs — full  of  every  virtuous  temper 
and  work.  It  is  vain  to  pretend,  that  we  have  the 
prefence  of  the  Spirit,  further  than  we  bring  forth 
his  holy  fruits. 

4.  I  would  obferve  ;  this  fulnefs  of  the  Spirit  is 
oppofed  to  excefs — to  all  irregularity,  wildnefs  and 
extravagance,  as  well  as  to  grofs  palpable  vice. — 
The  divine  operations  on  the  minds  of  Chriflians 
are  calm  and  rational,  tending  not  to  confufion, 
but  to  peace. 

As  God  has  given  us  a    complete    revelation,    it 
cannot,  in  the  prefent  day,  be  a  work  of  the    Spirit 
^,0  communicate  new  revelationSj  but  to  dire6l  us  ia 
II  II  i 


49?  Duties  of  the  [Sjcrm,  XL. 

the  ufe  of  that  which  we  have.     Nothing,  there- 
fore is  to  be  regarded  as   a  di6tate  of  the  Spirit, 
which  contradifts,    or  goes    beyond   that  which  is 
written.     By  this  we  muft  try  every  Spirit,  wheth- 
er it  be  of  God.     Yiy  this  only  can   we  diftinguifh 
the  divine  influence  from    the  delufions  of  fancy, 
or  the  fuggellions  of   Satan.     We  are  not  to  fup- 
pofe  this  influence   to  be  perceptible   immediately 
and  by  itfelf  :    lis    correfpondence  with  the  word 
of  truth  is  the  evidence  by  which   we  know  its  di- 
vinity.     In   its    ordinary   operations   it   is    "  the 
Spirit  of  a  found  mind."     It  difturbs  not,    but  af- 
lilts  the  fober  exercife  of  reafon.     Paul  fays  to  the 
Corinthians,  "  The  Spirits  of  the  prophets  are  Juh-f 
Je'Jt  to  the    prophets."     Many    in    the    Corinthian 
church,  had  run  into  great   excelTes  in   their  wor- 
fliipping    affemblies.       They  either   unauthorifed 
affumed  the  bufinefs  of  preaching,  or  conduced  it 
in  a  reprchenfible  manner.     Several   would  fpeak 
at  once,  confounding  and    interrupting  one  anoth., 
er.     Such  as  could  ("peak  in  unknown  tongues  pre« 
ferred   thefe   to  plain    edifying    language.     In  the 
multitude  of   fpeakers,  their  worfhip  was  protract- 
ed  to  an    unreafonable   length.     The   Apollle  re- 
proves   theie  di folders.      He   fays,    if   a    ftranger 
lliould  come  in,io  their  alfemblies,  he    would  think 
they  were  mad.     He  inllrufts  them,  that  not  every 
private  Chrillian,    but   the   prophets   only    flioulci 
ipeak  in  the   church  ;     that  thefe    Ihould  fpeak  by 
courfc,  one  after  another,    and   not  moire  than  twa 
or  three  in  the    fame    meeting  ;    that  they  fhould 
utter  with  the  tongue  words  eafy  to  be  underHood, 
that  fo  all  may  learn  and  be  comforted. 

Some  in  excufe  for  their  extravagancies,  would 
plead,  that  they  were  under  an  uncontrolable  op- 
eration of  the  Spirit — that  they  had  no  command 
of  their  tongues — tliat  their  zeal  boiled  with  a  fer- 
vor which  mull  have  vent.  But  the  Apoftle  tells. 
nvziw,  The  Spiiu  never  urges  men,  to  excefs,  or  dii- 


Serm»  XL.]        Chrijlian  Religion,  495 

poffeffes  them  of  the  power  of  felfgovernment. 
"  The  Spirits  of  the  prophets  are  JuhjeH  to  the 
prophets  ;  for  God  is  not  the  author  of  confufion, 
but  of  peace,  as  in  all  churches  of  the  faints." 

This  we  ftiould  always  bear  in  mind,  that  the 
operations  of  the  Spirit  are  confonant  to  found  and 
fober  reafon  ;  and  the  more  one  is  filled  with  the 
Spirit,  the  farther  is  he  removed  from  every  irreg^ 
ularity  of  temper,  excefs  of  palTion  and  indecency 
of  behavior. 

The  good  Chriftian  feels  a  concern  for  the  hon- 
or of  the  gofpel  and  the  falvation  of  his  fellow 
finners.  But  if,  under  pretence  of  godly  zeal,  the 
private  Chriftian,  or  the  youthful  convert  afifumes 
the  public  teacher,  he  wanders  from  his  place — he 
runs  to  excefs — he  ft  retches  himfelf  beyond  his 
line; — and  this  irregularity  is  not  a  fruit  of  the 
Spirit,  but  a  work  of  the  flefti. 

A  true  Chriftian  delires  to  fee  greater  purity  in 
the  church.  But  if  his  zseal  urges  him  to  withdraw 
from  the  church,  inftead  of  laboring  to  reform  it  ; 
this  is  an  excefs ;  and  this  operation  of  his  zeal  ia 
from  the  Spirit  of  the  world — not  from  the  Spirit 
of  God. 

The  fmner  under  convi6lions  has  a  deep  fenfe  of 
guilt  and  danger,  and  an  ardent  defire  to  eicape  e- 
ternal  wrath.  But  if  he  falls  into  horrible,  def- 
pairing  apprehenfions  of  his  fiate,  this  is  an  ex- 
cefs— for  the  gofpel  fets  hope  before  him.  Hiii 
conviBions  may  be  from  the  Spirit  ;  but  his  def- 
pondency  proceeds  from  fome  other  caufe. 

The  awakened  fmner  gives  himfelf  much  to 
prayer  J  and,  as  far  as  he  is  influenced  by  the  Spir- 
it, he  prays  with  deep  humility  and  earncft  dcfire, 
and  he  feeks  fiient  retirement.  Now  if,  inftead  oi^ 
repairing  to  his  clofet  and  pouring  cut  his  heart 
before  God  in  fecret,  he  goes  into  the  highways  and 
fields,  and  utters  his  prayers  with  noify  vocifera- 
tions, he  is  filled  with  pride,  not   with  the   Spirit  ;, 


494  Duties  of  the  £Serm.  XL. 

for  in  fuch  prayers  there  is  exccfs,  I  proceed  to 
fhew, 

III.  What  we  are  to  do,  that  we  may  be  filled 
with  the  Spirit. 

This  the  Apoflle  enjoins  as  matter  of  duty.  We 
are  required  to  "  have  grace,  that  we  may  ferve 
God  acceptably."  It  is  ufual  in  fcripture  to  com- 
mand as  duty,  the  fame  things  which  are  promifed 
as  a  privilege,  becaufe  in  order  to  our  receiving  the 
promife,  there  are  means  to  be  applied.  God 
promifes,  "  A  new  heart  will  I  give  you."  And  he 
aifo  commands,  "  Make  you  a  new  heart."  Con- 
veruon,  though  a  gift  of  divine  grace,  is  a  gift  be- 
ftowed  in  fuch  a  way  as  leaves  occafion  for  the  ufe 
of  means. 

We  are  not  to  fiippofe  that  any  thing  done  by 
us  deferves  the  influence  of  the  Spirit.  Whatever 
connexion  there  is  between  the  means  ufed  by  us, 
and  the  benefits  bellowed  upon  us,  it  is  a  connex- 
ion founded  in  divine  favor. 

Nor  are  we  to  fuppofe,  that  thofe  endeavors, 
which  are  the  means  of  obtaining  the  Spirit,  orig- 
inaie  from  ourfelves.  The  gofpel  is  a  rainiftration 
of  tli'j  Spirit.  Where  God  fends  the  former,  he 
grants  the  latter.  And  thefe  are  the  fpring  of  all 
the  good  thoughts,  dcGrcs  and  refolutions  whicb 
are  found  in  fallen  men.  Hence  the  converfion  of 
fmners  and  the  fanftification  of  believers  are  a& 
really  owing  to  the  fovercign  grace  of  God,  as  if 
they  were  wrought  immediately,  without  any  en- 
deavors of  ours.  We  are  to  acknowledge  the  grac(^ 
of  God  in  fuch  a  fenfe  as  excludes  perfonal  wor- 
thinefs  ;  but  not  in  fuch  a  fenfe  as  excludes  per- 
fonal obligation. 

That  we  mav  be  filled  with  the  Spirit,  we  mufl 
be  filled  with  the  kno-.vlcdgc  of  God's  will.  The 
new  man  is  renewed  in  knowledge.  He  is  begot- 
ten by  the  word  of  truih,  as  well  as  born  of  the 
Spirit.     God  grants  the   Spirit   in  the   hearing  of 


Serm.  XL.]         Chrijlian  Religion.  4^^ 

faith.  Faith  comes  by  hearing,  and  hearing  by  the 
Hvord  of  God. 

We  muft  excrcife  ourfelves  in  ferious  confid- 
eration  ;  for  it  is  by  this  that  knowledge  is  re- 
duced to  praftice.  We  mud  contemplate  the  pu- 
rity and  extent  of  God's  law,  compare  ourfelves 
with  it,  and  judge  ourfelves  by  it.  We  muft  at- 
tend to  the  threatenings  and  promifes  of  the  gof- 
pel,  and  apply  them  as  far  as  they  are  pertinent  to 
our  character.  We  muft  meditate  on  the  folema 
fcenes  of  futurity,  the  nature  and  neceflity  of  re- 
pentance, the  boundlefs  mercy  of  God,  and  the 
marvellous  fcheme  of  redemption — and  ihus  a- 
waken  and  preferve  in  our  minds  an  a6tive  fenfe  of 
the  important  things  of  religion. 

We  muti  abilain  from  ail  known  obfl;ru6Hons  of 
the  Spirit. 

When  the  Apoflle  exhorts  us  to  be  filled  with 
the  Spirit,  he  warns  us  againfl  fenfuality  and  ex- 
cefs.  When  he  cautions  us  not  to  grieve  the  Spir- 
it, he  forbids  idlenefs,  injuftice,  clamor  and  evil 
.ipeaking.  • 

We  muft  improve  with  particular  attention  thofe 
leafons,  when  coonfcience  is  awakened,  and  ferious 
purpofes  are  excited. 

Having  fet  out  in  religion,  we  mud  hold  on  our 
way,  and  look  to  ourfelves  that  we  lofe  not  the 
things  which  have  been  wrought  for  us. 

We  muft  continue  in  ft  ant  in  prayer.  *'  God 
will  be  inquired  of."     *'  Afk  and  ye  fhall  receive." 

We  muft  give  ourfelves  up  to  God  through 
Chrift,  with  a  purpofe  to  ferve  him  conftanrly  ; 
and  muft  frequently  renew  our  covenan  with  him, 
humbling  ourfelves  for  paft  tranfgreifions,  and 
fecking  grace  for  new  obedience.  Thus  we  may 
hope  for  a  fupply  of  the  Spirit. 

We  are  not  to  imagine,  that  the  evidence  of  con- 
verfion  and  the  joy  of  falvaiion  will  come  fuddcn- 
\y,     We  are  direfted  ''  to  fcek  for  glory  hy  a  con- 


49^ 


Duties  of  the,  0c,  [Serm.  XL* 


tinuance  in  well  doing,    and  to  give  diligence  for 
the  full  affurance  of  hope  to  the  end." 

The  joy,  which  comes  in  away  diverfe  from 
this,  is  not  joy  in  the  Holy  Ghoft,  but  the  joy  of 
the  hypocrite.  They  who  walk  in  the  comforts  of 
the  Holy  Ghoft,  are  fuch  as  walk  in  the  fear  o( 
Cod, 


fcc  ^  iT^^^^m^^^"^^^ 


SERMON     XLI. 


EPHESIANS  V.  jg. 


Speaking  to  yourfclves  in  pfalms  and  hymns,  andfpiTm 
itualfongs,  fmging  and  making  melody  in  your  hearts 
to  the  Lord. 

1  HE  Heathens,  in  their  drunken  fef- 
tivals  to  the  god  of  wine,  ufed  to  celebrate  his 
bounty  in  impure  and  wanton  fongs.  The  Ephe- 
iians  juft  converted  from  Paganifm,the  Apoftle  in- 
ilrufts  in  a  more  rational  and  excellent  devotion. 
He  teaches  them  to  fmg,  not  impure  but  fpiritual 
fongs  ;  to  direft  their  devotion,  not  to  the  imagin- 
ary god  of  wine,  but  to  the  Lord  of  nature  and 
giver  of  all  things ;  to  fing,'not  with  wild  and  wan- 
ton airs,  but  with  the  melody  of  the  heart ;  and  fo 
to  condui^t  this  branch  of  worfhip,  that  they  may 
not  corrupt,  but  comfort  and  edify  one  another. 

Similar  to  our  text  is  the  Apoflle's  inftru6tion  to 
the  Coloffians.  "Lee  the  peace  of  God  rule  in  your 
hearts,  to  which  yc  are  called  in  one  body,  and  be 
ye  thankful.  Let  the  word  of  Chrifl  dwell  in  yoa 
richly  in  all  wifdom,  teaching  and  admonifhing 
one  another  in  pfalms,  hymns  and  fpiritual  fongs, 
finging  with  grace  in  your  hearts  to  the  Lord." 

L  The  fingmgof  pfalms  is  here  enjoined  as  a  fa* 
cred  branch  of  fecial  worfhip. 


49S  Duties  of  tht  [SfiRM.  XLti 

We  are  to  glorify  God  in  our  bodies  arid  in  our 
fpirits.  To  him  we  are  to  confecrate  the  ufe  of  all 
our  powers.  And  there  is  the  fame  reafon  why 
the  mufical,  as  any  other  faculty,  fhould  be  em- 
4>loyed  in  his  fervice.  We  are  wonderfully  made  ; 
and  the  capacity  of  uttering  a  tuneful  variety  of 
founds,  is  not  the  fmalleft  wonder  in  our  formation. 
To  him  by  whofe  wifdom  we  are  thus  curioufly  or- 
ganized our  praife  ftiould  be  direfted.  "  I  will 
fing,"  fays  David,  "and  give  praife  with  my  glory*" 
The  faculty  of  fpeech,  next  to  reafon,  i^  the  glory 
of  man. 

Praife  is  the  moft  excellent  part  of  divino  wor- 
fhip^  As  charity  is  greater  than  faith  and  hope, 
becaufe  in  heaven  thefe  wall  cea^e,  but  that  will 
never  fail;  fo  praile  is  fuperior  to  humiliation  and 
prayer,  becaufe  thefe  belong  only  to  the  prefent 
llate,  but  that  is  the  devotion  of  heaven.  Therd 
our  fins  and  temptations  will  no  more  moleft  us  * 
our  fouls  will  be  purified  from  prefent  corruptions; 
our  defires  will  be  fatisfied  and  ourwants  fupplied; 
and  all  our  mournful  petitions  will  be  changed  into 
fongs  of  joy. 

That  pfalmody  was  an  inflituted  part  of  worfliip 
in  the  Jewifli  church  is  evident  from  the  many  de- 
vout fongs  and  pfalms  compofed  by  divine  infpira- 
tion  for  religious  ufes,  fome  of  which  were  fun^» 
not  only  by  particular  perfons  in  their  private  wor- 
Jhip,  but  alio  by  the  whole  affembly  of  Ifrael. 

From  the  days  of  David,  when  the  order  of  di- 
vine worfhip  was  more  regularly  fettled^  than  it 
had  been  before,  there  was  a  feleft  number  of  fing- 
ers, inftru6fcd  and  fupported  at  the  public  expenfe, 
whofe  office  it  was  to  let  forward  and  prefide  over 
this  branch  of  worfhip. 

In  the  book  of  Pfalms,  frequent  exhortations  to 
fing  pvail.'s  to  God  arc  addreilcd  to  all  nations  of 
the  earth,  as  well  as  to  the  congregation  of  Ifrael. 
Hence  it  appears,  that  this  was  not  a  ceremony  pe-» 


Serm.  XLI.]         Chrijlian  Religion,  49^ 

culiar  to  the  Mofaic  difpenfatlon,  but  an  ordinance 
defigned  for  univerfal  and  perpetual  ufe.  This  is 
diftinguilhed  from  ceremonial  rites  byfpecial  marks 
of  fuperiority*  *' I  will  praife  the  name  of  God 
with  a  fong,  and  magnify  him  with  thankfgiving. 
This  alfo  (hall  pleaie  the  Lord  better  than  an  ox 
or  bullock,  Chat  hath  horns  and  hoofs." 

In  the  NewTeftament  we  find  the  fame  evidence 
that  pfalmody  is  an  ordinance  of  Chrift,  as  we  find 
in  the  Old  Tcftament,  that  it  was  an  ordinance  of 
Mofes.  When  Jefus  with  his  train  was  defcending 
from  the  mount  of  Olives  to  attend  the  paffover  at 
Jerufalem,  the  whole  multitude  of  his  difciples 
praifed  God  with  a  loud  voice,  faying,  '*  Blcffed  be 
the  king  that  cometh  in  the  name  of  the  Lord,  Ho- 
fanna  in  the  higheft."  After  the  celebration  of  the 
holy  fupper,  our  Lord  with  his  difciples  "  fung  an 
hymn."  Paul  and  Silas,  confined  in  prifon,  "lung 
praifes  to  God  at  midnight."  The  Apoftle  exhorts 
ihe  churches  to  maintain  this  branch  of  worfhip, 
and  gives  them  inllrudions  for  the  decent  and  edi- 
fying performance  of.  it.  This  was  continued  in 
Chriftian  affemblies  £.fter  the  apoflolic  age.  The 
early  fathers  exhort  thofe  who  fing  in  divine  wor- 
fhip,  "  to  make  melody  in  their  hearts,  rather  than 
with  their  voices."  Some  Heathen  writers  fay,  "It 
was  a  cuftom  among  the  Chriflians  to  affemble  on 
a  certain  day,  and  fing  hymns  unto  Chrift,  as  unto 
God." 

We  may  add,    The   church   in  heaven  is  repre- 
fented  as  worlhipping  God  with  this  exercife. 
"  The  living  creatures  and  the  elders  fall  down  be- 
fore the  Lamb,  and  fing  a  new  fong." 

The  feveral  paffions  of  the  foul  have  each  its  pe- 
culiar language,  and  give  fome  dillinguifhing  notes 
to  the  voice.  Thefe  dilTerent  notes  excite  in  the 
roind  the  paffions  which  they  rcprefcnt.  There  is 
fuch  a  connexion  between  founds  and  paffions, that 
they  become  by  turn^  the   caufes  of  each  oiher,— 


^oo  Jhities  of  the  [Serm.  XIJ* 

There  are  certain  inftfumental  founds,  which  in- 
fpire  with  ardor  and  refolution  j  and  others  which 
melt  and  dilTolve.  Much  greater  effefts  may  be 
produced  by  the  living  found  of  human  voiceSj 
harmonioufly  combined  in  finging  thofe  facred 
fongs, which  are  filled  with  fentiments  of  piety  and 
devotion.  The  power  of  roufic  to  tranfport  the 
foul  we  have  all  experienced ;  and  its  effefl:  is 
ftrongly  expreffed  by  the  prophet,  when,  defcribing 
the  heavenly  inhabitants  as  linging  their  changes 
in  divine  worfhip  and  crying  one  to  another,  "Ho- 
ly, holy,  holy  Lord  God  Almighty,"  he  fays, 
♦'  The  pofts  of  the  door  moved  at  the  voice  of  him 
that  cried,  and  the  houfe  was  filled  with  fmoke/'-** 
I  proceed, 

II.  To  confider  the  matter  or  fiibjcH  of  our  fing- 
ing. This  the  Apoftle  expreffes  by  pfalms,  hymns 
and  fpiritual  fongs. 

By  pfahns  is  doubtlefs  intended  that  colleftion  of 
facred  poems,  which  paffes  under  this  name,  and  is 
one  of  the  canonical  books  of  fcripture.  By  hpnns 
may  be  deligned  other  poetical  compofitions  of 
fcripture,  as  the  fongs  of  MofeSj  Hannah,  Zacha- 
riah,  Simeon  and  others.  By  fpiritual  fongs  may  be 
meant  thofe  pious  and  devout  fongs,  which  in  that 
age  were  compofed  by  prophets  and  holy  men  in 
the  church,  under  the  immediate  influence  of  th€ 
Spirit.  That  there  was  fuch  a  fpiritual  gift  in  the 
apollolic  age  is  evident  from  feveral  paffages  in  the 
14th  chapter  of  Firfl  Epiftle  to  the  Corinthians— 
*'I  will  pray  with  the  Spirit,  and  I  will  pray  with 
the  underftanding  alfo  :  I  will  ftng  with  the  Spirit, 

and  I  will  fing  with  the  underftanding  alfo." ^ 

*'Whcn  ye  come  together,  every  one  of  you  hath  a 
pfalvi,  hath  a  doQrine,  hath  a  tongue,  hath  a  reve« 
iation." 

Under  the  Mofaic  difpenfation,  there  were  cer- 
tain fongs  or  pfalms,  ftatedly  ufed  in  the  temple 
worfhip.     On   fpecial   occafrons   new  fongs  wero 


SfiftM.  XLI.3  Chrijliah  Religion,  501 

compofed  by  holy  men  under  divine  influence,  and 
delivered  to  the  chief  mufician  to  be  fet  to  miific 
and  fung  in  the  congregation.  In  the  early  Chrif., 
tian  church  the  practice  was  the  fame.  Spiritual 
fongs  compofed  occalionally  were  admitted  among 
thepfalms  and  hymns  of  the  Old  Teftament. 

The  matter  which  we  fmg  fhould  be  accommo- 
dated to  the  occafion  of  the  worlhip.  In  ordinary 
cafes  we  may  fing  any  pHilm  fuited  to  the  general 
purpofe  of  devotion.  In  fpecial  cafes  we  fhould 
felefcl;  thofe  which  bell  correfpond  with  the  afpe6ls 
of  providence. 

In  this  gofpel  age  our  pfAlmody  ought  not  to  be 
confined  to  that  fmail  portion  of  fcripture,  which  is 
called  "the  book  of  pfalms."  We  may  take  fpirit- 
ual  fongs  from  the  New  Teftament,  as  well  as  from. 
the  Old.  The  matter  of  our  pfalmody  mud  be 
formed  agreeably  to  the  facred  oracles  ;  but  we 
need  not  be  reftriftcd  to  any  one  part  of  fcripture. 
TheapoRie's  direaionis  "Let  the  wor^f  of  CH'RIST 
dwell  in  you  richly  in  all  wifdoni,  teaching  and  ad- 
monifhing  one  another  in  fpiriual  fongs." 

If  in  the  days  of  David  it  was  thought  ncceffary, 
that  on  extraordinary  occahons,a  new  fong  fhould 
be  fung — furely  now  v/e  may  fing  fome  new  fongs 
on  the  glorious  occafion  of  the  gofpel.  If  the  tem- 
poral deliverances  vouchfafed  to  the  people  of  II- 
rael,  were  the  fubjeO;  of  their  public  praife — much 
more  fhould  the  great  falvation  purchafcd  by  the 
Son  of  God  be  the  fubje6l  of  ours.  And  doubtlels 
it  IS  more  proper  to  celebrate  this  in  the  plain  lan- 
guage of  the  gofpei,  than  iti  the  obfcure  di6tion  of 
prophecy.  The  church  in  heaven  fing  a  ncu)  long 
—not  only  the  fong  of  Mofes,  but  alfo  that  of  the 
La7nb. 

As  new  fongs  vv^ere  fung  in  the  jewifh  church.,  fo 
they  v;ere  fet  to  new  tunes.     They  were  firft  com- 
mitted to  the  chief  mufician,    that    he  micrht  adapt 
to  the  fubje6fb  the  mufic  in  which   they  were  to  be 
I  1 


5C2  Duties  of  the  -[Serm.XLL 

fung.  There  was  a  variety  in  the  tunes,  as  well  as 
pfalms,  to  enliven  the  devotion  of  the  heart.  Such 
is  our  frame  that  a  famenefs  of  found  flattens  on 
the  ear. 

III.  We  are  direfled  to  fing,  making  melody — to 
fing  with  the  under/landing — to  teach  and  admonijk 
one  another  with  fpiritual  fongs — to  do  all  things 
decently  and  in  order. 

The  ufe  of  mulic  in  focial  worfhip  is  to  aflill 
and  enliven  the  devotion  of  the  heart.  And  when 
the  mulic  is  performed  with  melody  of  found,  ex- 
adlnefs  of  time  and  harmony  of  voices,  it  greatly 
contributes  to  this  end.  But  a  confufed  and  grat- 
ing difcord  of  harfh  and  untutored  voices,  inllead 
of  kindling,  chills  the  fpirit  of  devotion  and  damps 
the  ardor  of  the  foul. 

Singing  cannot  be  performed  to  edification  and 
comfort  without  fiill.  "  Flay  fiiljully."  fays  the 
pfaiinifl;.  The  fingers  in  the  Jewifh  worlhip  *'made 
one  found."  They  kept  time  as  exa6lly  as  if  their 
voices  were  all  melted  into  one.     For  this  purpofe 

they  were  placed  together  in  a  colle6ted  body. r 

Upon  that  grand  folcmnity,when  Solomon  brought 
up  the  ark  from  the  city  of  David  atid  fet  it  in  the 
holy  place,    "  the    Levircs,   ^vho    were  the  fingers, 
flood  at  the  eaft  end  of  the  altar,    and   with   them 
the  priefts  foundmg  with  trumpets ;  and  the  trum- 
peters and  the  fingers  we^c  as  o?ti?  to  make on(?  found. 
Care  was  taken    that    th*e    fingers  fbould  be  well 
inflrutled.      The  chief  of    the  Levitcs,  by  David's 
order,  '-appointed  fame  of  their  brethren  to  be  fing- 
ers."    They  fcleded  fuch  as  they  found   moft    ca- 
pable of   that    fervice.     And  thele  were  put  under 
flvilful  inftru6tors.     "The  fons  of  Heman  were  un., 
dcr  the   hinds  of  their  father  for  fong  in  the  houff: 
of  the  Lord."     And  they  with  their  brethren  "were 
inhruBod  in  the  fongs  of   the    Lord,    and  were  all 
cunning."     And    Chenaniah    the  chief   of  the  Le- 
v'tcs  '•inflrutto.d  in  fong  becaufe  he  was  Ikilful/* 


Serm.  XLI.]  Chrijlian  Rdigicn,  503 

When  the  Levites  fang  in  divine  worfliip,  they 
were  led  by  a  principal  mufician,  *'who  was  over 
the  fong."  It  is  faid,  "  The  matter  of  the  fong," 
or  carriage^  "was  with  the  fingers."  Some  fay,  He 
carried  or  conduced  the  fong,  and  gave  all  the 
fingers  the  time  by  a  motion  of  his  hand.  Hence 
their  voices  were  "as  one  to  make  one  found." 

We  may  form  fome  conception  of  the  folemnity 
with  which  the  temple  worfhip  among  the  Jews 
was  condu£led,  by  thofe  allufions  to  it,  which  we 
find  in  the  book  of  the  Revelation.  St.  John,  de- 
fcribing  the  heavenly  worfhip,  fays,  "The  four  liv- 
ing creatures  or  cherubim,  and  the  four  and  twenty 
elders  fell  down  before  the  Lamb,  having  every  one 
of  them  golden  harps,  and  they  fung  a  new  fong.'* 
As  foon  as  they  ftruck  the  fong,  hffsf^iys,  "I  beheld, 
and  I  heard  the  voice  of  many  angels  round  about 
the  throne,  a'ld  the  four  cherubim  and  the  elders, 
faying  with  a  loud  voice,  Worthy  is  the  I.amb  that 
was  flain  "  No  fooner  had  the  multitude  of  an- 
gels joined  their  voices,  than  all  nature  was  tuned 
to  harmony,  and  creation  was  one  univerfal  con- 
cert, like  the  whole  congH  gation  of  Ifrael  joining 
with  the  priefts  and  levites  in  the  fongs  of  the  tem- 
ple. "  Every  creature  in  heaven,  and  earth,  and 
under  the  earth,  heard  I  faying,  Bleffing,  and  glory, 
and  honor,  and  power  be  unto  him  that  fitteth  on 
the  throne,  and  to  the  Lamb  for  ever  and  ever." — 

"And  the  four  cherubim    faid,    Amen." They 

made  a  folemn  paufe  in  the  mufic.  Whereupon 
the  four  and  twenty  elders  fell  profirate  before  the 
throne  in  humble  adoration.  This  alludes  to  a 
cuftom  in  the  temple  worftiip  of  making  paufes  in 
finging.  The  Jewifii  writers  fay,  that  in  each  pfalm 
were  made  three  intermiflions,  during  which  the 
trumpets  continued  the  found  ;  and  then  the  peo- 
ple fell  down  and  worfhipped. 

John  reprefents  this    new    fong  in   the  heavenly 
temple,  as  being  feverai  times  repca/ed  with  little 
I  I  3 


504  Duties  of  the  [Serm.  XLI» 

variety.  Here  is  a  manifeft  allufion  to  the  man- 
ner of  fmging  in  the  temple.  When  the  chief  ling- 
ers began  the  fongj.the  chofen  choir,  ftanding  near 
them,  round  about  the  ahar,  ftrnck  in  with  ihejn. 
And  certain  emphatical  parts  of  the  fong  were  re- 
peated. \n  thefe  repetitions  the  aflembly  joined 
their  voices.  That  fuch  repeti  ions  were  ufual  ia 
the  temple  raufic,  is  evident  from  the  manner  in 
which  fundry  pfalms  are  compofed. 

It  appears,  that  this  branch  of  worftiip  in  the. 
Jewiili  church  was  conducted  with  great  order  and 
folemnity  ;  and  the  frequent  alluhons  to  it  in  the 
New  TeQament  fhew,  that  it  is  ftill  of  equal  im- 
portance, and  ought  to  be  condu6led,  not  indeed 
with  all  the  fame  ceremonies,  but  with  equal  feri- 
oufnefs  and  devotion.     This  leads  me  to  obterve, 

IV.  That  in  hnging  we  mud  "  make  melody  in 
our  hearts  to  the  Lord." 

If  finging  is  a  part  of  religious  worfhip,  ihea 
ihiS,  as  well  as  our  prayers,  muft  be  direfted  to  God, 

We  mufl  (ing  in  obedience  to  his  command-— 
with  a  fcnfe  of  his  prefence-— with  hearts  difpofed 
for  his  fervice — wish  afFe6lions  correfponding  tO' 
the  matter  of  the  pfalm.  If  the  fubje6t  be  a  peti- 
tion, confeilion,  thankfgiving,  or  adoration,  our 
hearts  mud  harmonize  with  ft,  and  beat  time  to  it. 
When  we  make  a  pfalm  of  our  own,  and  ofFer  it 
to  God  with  fuitable  feniimcnts,  then  we  "  fing 
with  grace  in  our  hearts  to  the  Lord."  The  melo- 
dy of  the  heart  is  the  confent:  of  all  the  powers  and 
affe6tions  of  the  foul  in  the  fervice  of  God. 

We  mull,  ling  with  a  fpirit  of  benevolence,  peace 
and  condefcenfion  to  one  another,  and  to  all  men, 
"When  ye  Hand  praying,"  fays  our  Lord,  "  for- 
give, if  ve  have  ou2;ht  againfl  any  man."  We  mufl 
do  the  lame  when  we  (land  finaintr.  We  mull 
bring  into  the  worfhip  of  God — into  our  fongs,  as 
well  as  prayers,  a  fecial,  meek  and  quiet  fpirit. — 
'  Speak   to    yourfelvcs/'    or   to  one  another,    *'  in 


Serm.  XLL]         Chryiian  Religion.  505 

pfalms,    and  let  the  peace   of  God    rule    in    your 
hearts — teach  and  admonifti    one  another  in  fpirit- 
ual  fongs,    finging  with  grace  in  y(>ur  hearts  to  the 
Lord."     We  hr\g  with  grace  and  melody, when  our 
devout  afFeftions  cbaim  down  our  earthly  paflions, 
quiet  their  tumults,  compofe  all  jarring  di'cords,a]l 
difcontents,    anxieties.,  envies  and    jealoufies,  and 
fmoothe  the  foul  into  peace,  gratitude,  hope  and  joj^. 
One  endof  focial  worfhip,  and  particularly  of  hng- 
ing,  is  to  improve  a  friendly  and  benevolent  temper. 
''Belike  minded  one  toward  another  according  to 
Chrift  Jefus,    that  ye  may  v/ith  one  mind,  and  one 
mouth  glorify  God."  Can  wc  join  our  voices  in  finging 
the  fame  fpirituai  fongs  to  the  f^me  univerfal  parent, 
and  at  the  fame  time  forget    our    mutual    relation, 
and  our  obligation  to  mutual  love  ?  In  themufic  it- 
felf  there  is  fomething  adapted  to  promote  a  kind  and 
focidl  difpofition.     The    harmonious    coincidence, 
the  fweet  fymphony  of  different  voices  teaches    our 
hearts  to  mingle  in    Chriflian    duties,    hufhes    tu- 
multuous pailions,  and    expels    the    evil    fpirit   of 
pride,  envy,  malice    and    difcord.       When    David 
touched  his  harp,  Saul's  evil  fpirit  fled.      The  man 
who  can  hear  holy  anthems  fung  to    the    univeifal 
parent,  with  voices  fweetly  mingling  and  harmon- 
izing together,  and  not  feel    himfelf   fofiencd   into 
benevolence  and  love,  and    moulded    into    conde- 
fcention  and  peace,  muft  have  a  foul  rugged  as  the 
rocks,  and  flubborn  as  an  oak. 

REFLECTIONS. 

i.  If  finging  is  an  inftituted  part  of  divirlS  wor- 
fbip,  all  (l)ould  take  a  fhare  in  it.  Some,  through 
want  of  natural  capacity,  early  education,  or  fa- 
vorable opportunity,  may  be  unable  to  join  their 
voices  in  this  exercife.  Rut  thefe,  no  le's  tliaa 
I18 


5o6  Duties  of  the  [Serm.  XLL 


o 


others,  fhould  be   concerned   to  make   melody   in 
their  hearts. 

2.  From  our  fub}e6l  we  learn,  that  every  one, 
according  to  his  ability,  is  bound  to  promote  the 
pfalmody  of  the  church.  As  many  as  are  capa- 
ble fliould  encourage  it  by  acquiring  the  neceffary 
Ikill,  and  taking  an  a6live  part  in  it.  They  who 
cannot  do  this,  fhould  be  more  felicitous  to  pro- 
mote the  obje6l  in  other  ways — by  furnifhing 
thofe  under  their  care  with  the  means  of  inllruc- 
tion — by  giving  countenance  lo  a  revival  of  facred 
mufic,  when  it  declines,  and  by  cheerfully  impart- 
ing their  money  in  the  caufe,  as  occafion  requires. 
From  pimciples  of  common  equi  y,  as  well  as 
from  examples  recorded  in  fcripture,  it  is  mani- 
fefl,  that  the  expenfe  of  mamtaining  the  plalmody 
of  the  church  fhould  be  aflumed  by  the  communi- 
ty, and  not  left  wholly  on  them  Who  perform  the 
fervice. 

3.  Let  this  thought  be  deeply  impreffed  on  eve- 
ry heart,  that  pfalmody  is  a  branch  of  divine  wor-. 
fhip.  Let  it  be  regarded,  not  as  a  theatrical  exhi- 
bition, but  as  a  religious  folemnity. 

When  we  fee  an  affembly  united  in  the  praifes 
of  God — hear  them  fing  divine  fongs  with  all  the 
charms  of  mufic,  and  at  the  fame  time,  behold  in 
their  appearance  that  gravity,  fedatenefs  and  rev- 
erence, which  indicate  their  fouls  to  be  impreffed 
with  divine  things,  we  are  raptured  and  tranfport- 
ed  ;  we  are  carried  into  the  throngs  of  God's  an- 
cient temple  ;  we  almofi;  imagine  ourfelves  in  the 
midll  of  the  heavenly  affembly.  But  if,  on  the 
contrail^  we  obferve  a  behavior,  which  befpeaks 
pride,  paffion,  irreverence  and  levity,  we  lofe  the 
charms  of  mufic — we  are  fhocked  and  confounded. 
As  you  regard  the  honor  of  God's  worfhip,  and 
your  own  and  the  common  edification,  condu6i 
your  pfalmody  with  that  gravity,  peace  and  love, 
which  become  God's  houfe  for    ever  ;    and    apply 


S£RM.  XLI.]         Chrijiian  Religion,  507 

this  and  every  part  of  worfhip  to  your  preparation 
for  the  higher  folemnities  of  God's  temple  in 
heaven. 

Imagine  you  faw  heaven  opened,  and  the  choirs 
of  angels  {landing  before  the  throne  of  God  ;  im- 
agine you  heard  them  tuning  their  harps  and 
voices  in  anthems  of  praife  to  the  great  Creator  of 
the  univerfe,  and  the  gracious  Redeemer  of  falleil 
men  :  Will  not  the  thought  elevate  you  above 
the  dull  delights  of  earth,  and  prompt  a  wifh  to 
rife  and  mingle  with  the  celeftial  worfhippers  ?— 
Imagine  you  beheld  the  Lamb  ftanding  on  mount 
Zion,  and  with  him  the  happy  thoufands  who  have 
his  P'ather's  name  written  in  their  foreheads  ;  and 
from  thence  heard  a  voice,  as  the  found  of  many 
waters  and  as  the  noiie  of  mighty  thunder,  the 
mufic  of  harpers  playing  on  their  harps,  and  the 
voice  of  fingers  finging  their  new  fong,  which  none 
but  the  redeemed  can  learn  ;  would  you  not  wiflt 
to  join  the  joyful  affembly  and  mingle  your  voice 
with  theirs  ? — Imagine  you  heard  them  crying 
with  a  loud  voice,  "  Salvation  to  our  God  and  to 
the  Lamb,"  and  faw  them  falling  before  the  throne 
and  worfhipping  God  in  drains  like  this,  "  Amen  ; 
bleffing,  and  glory,  and  wifdom,  and  thankfgiving, 
and  honor,  and  power,  and  ftrength,  be  unto  God 
forever  and  ever.  Amen  ;"  would  not  your  fouls  at; 
fuch  a  view,  kindle  into  devotion  and  love,  and 
burd  into  fongs  of  praife  ?  This  view  of  the  wor- 
fhipping ailembly  above  is  held  forth  to  us,  that  we 
may  learn  and  imitate  their  piety.  Endeavor  then 
io  to  worfhip  God  by  finging  and  all  other  ap- 
pointed forms,  that  you  may  be  adinit£e%  to  jom 
your  voice  with  theirs  in  finging  the  glori^'iOf  God 
and  the  Redeemer  tlirough  eternal  ages, 
.   I  I  4 


»*^>*o-'i 


SERMON    XLIL 


EPHESIANS  V.  20. 


Giving  thanks  always,  for  all  things  to  God  the  Fa^ 
thcr,  in  ike  name  of  ou7'  Lord  JcfdS  Chrifl. 

1  HE  Heathens  in  their  Bacchanalia, 
held  drunkennefs  to  be  commendable,  as  an  ex- 
prcffion  of  gratitude  to  the  God  who  gave  them 
vine.  This  Pagan  cuflom  the  Apoillehas  in  view, 
when  he  fays  to  his  Ephefian  converts,  verfe  18. 
**  Be  not  drunk  with  wine,  wherein  is  excefs,  but 
be  fiiled  with  the  Spirit,  fpeaking  to  yourfelves  in. 
pfalms." — "  Inflead  of  thofe  abominable  exceffes, 
by  which  you  once  exprefled  your  joy,  feek  now 
thofe  fobcr  and  rational  pleafures,  which  are  com., 
Tuunicated  by  the  holy  vSpirit ;  and  inftead  of  thofe 
drjLinken  fongs  by  which  you  formerly  celebrated 
the  fcaPcS  ol  the  god  of  wine,  fpeak  ye  now  to  one 
anoiher  in  pfalms,  hymns  and  fpiritual  fongs, 
making  melody  in  5'oar  hearts  to  the  Lord — giv- 
ing thani^  always  for  all  things  to  God  the  Father 
th  ough  Jefus  Chrifi." 

I.  The  duty  here  enjoined  is  to  giw  thanks. 

Thankiulnefs  is  fuch  a  fenfe  of  favors  received 
frv^m,  and  of  obligations  due  to  a  benefactor,  as 
difpofcs  ui  to  make  fuitable  acknowledgments  and 
rcUinis, 


Serm.  XLII.]         Chrijlian  Religion^  ^09 

Gratitude  to  God  is  attended,  not  with  wild  and 
frantic  mirth,  but  a  fober  and  colleded  mind. 
They  who  underftand  the  loving  kindnefs  of  the 
Lord,  have  wifely  confidered  his  doings.  God 
complains  of  unthankful  Ifrael,  "I  have  nourifii- 
ed  and  brought  up  children,  but  they  have  rebelled 
againffc  me.  The  ox  knoweth  his  owner,  and  the 
afs  his  mafter's  crib  ;  but  Ifrael  doth  not  know,  my 
people  doth  not  confider." 

There  are  fome  unufual  interpofitions  of  provi- 
dence which  arrefl  the  attention,  while  common 
favors,  though  in  their  nature  more  important, 
are  overlooked,  or  little  regarded.  At  a  comet  we 
gaze  with  aflonifhment  ;  but  fcarcely  lift  our  eyes 
to  the  fuperior  wonders  which  the  fair  evening 
prefents  to  «ur  view.  The  rifing  and  the  fetting 
fun,  the  defcent  of  enriching  fhowers,  the  viciffi- 
tudes  of  fummer  and  winter,  the  continuance  of 
life,  the  enjoyment  of  health,  fupplies  of  food  and 
raiment,  fuccefs  in  our  daily  employments,  the 
means  of  knowledge  and  virtue,  and  the  hopes  of 
glory  and  immortality,  arc  by  multitudes  little  no- 
ticed, and  rarely  thought  of.  But  where  is  the 
man  who  would  not  thank  God  for  a  ftiort  fufpen- 
fion  of  his  torture  in  a  fit  of  the  gout,  or  for  a 
providential  difcovery  and  extinftion  of  a  flame 
which  threatened  his  dwelling  ?  If  we  regard  not 
the  daily  operations  and  bleffings  of  God,  we  live 
in  habitual  unthankfulnefs.  Thefe,  though  moil 
eafily  overlooked,  are  moft  worthy  of  our  notice. 

A  grateful  heart  retains  the  impreflion  of  fafl 
mercies.  "It  remembers  God's  wonders  of  old,  med- 
itates on  all  his  works  and  forgets  not  any  of  his 
benefits." 

Gratitude  fees  a  real  value  in  God's  bleffings. 
This  is  its  language;  "O  how  great  is  thy  goodoefs 
which  thou  haft  laid  up  for  them  who  fear  thee,  and 
hail v/rought  for  them  who  truft  in  thee  !  O  love  the 
Lord,  alive  his  faints." — *' O  Lord,  how  great  are 


5IO  Duties  of  the  [Serm.  XLIL 

thy  works  !  Thy  thoughts  are  very  deep.  A  brut- 
jlh  man  knoweth  not,  neither  doth  a  fool  under- 
ftand  this.  How  excellent  is  thv  lovingj  kindnefs  ! 
Therefore  the  fons  of  men  put  their  trult  under  the 
Ihadow  of  thy  wings." 

A  fenfe  of  our  unworthincfs  enters  into  the  effence 
of  thankfulnefs.  Why  fhould  we  blefs  God  for 
th  It,  which  we  call  the  fruit  of  our  own  merit, 
and  which,  we  think,  he  could  not  juftly  deny  us  ? 
"lam  not  worthy  j  fays  the  patriarch,  of  the  lea  ft 
of  all  the  mercies  which  thou  haft  ftiewed  unto  thy 
fervant."  "  What  is  man,"  fays  David,  "  that 
thou  art  mindful  of  him  ?  And  the  fon  of  man, 
that  thou  vifiteft  him  ?  Plow  excellent  is  thy  name 
in  all  the  earth  !" 

In  the  exercife  of  gratitude,  we  fhall  improve 
God's  favors  to  the  ends  for  which  he  beftows  them, 
lie  bellows  his  benefits  upon  us  that  we  may  be 
happy  in  the  enjoyment,  and  ufeful  in  the  diftri- 
bution  of  them.  Solomon  fays,  "  I  know  that 
there  is  no  good  in  them,  but  for  a  man  to  rejoice 
und  do  good  in  his  life."  The  Apoftle  directs  us, 
"  to  offer  the  facrilice  of  praife  continually  ;"  and 
lie  efpecially  cautions  us,  that  "  to  do  good  and  to 
communicate  wc  forget  not ;  for  with  fuch  facri- 
fices  God  is  well  pleafed." 

Gratitude  delights  to  exprefs  its  feelings  and  fen- 
timcnts.  "Offer  the  facrifice  of  praife,"  fays  the  A- 
poftle,  ''even  the  fruit  of  the  lips."  We  muft  be 
thankful  to  God,  and  blefs  his  name  ;  praife  him 
with  a  fong,  and  magnify  him  with  thankfgiving  ; 
ftiew  forth  his  praife  and  talk  of  his  wonderous 
works. 

Thankfulnefs  ftudies  a  fuitable  return. 

The  glorious  feifsuflicient  Jehovah  can  receive 
no  real  benefit  from  us.  If  we  are  righteous,  what 
da  we  to  him  r  He  is  exalted  far  above  all  blelling 
and  praile.  But  yet,  as  his  creatures  and  depend- 
ants, we  are  under  Jndifpcnfible  obligations  to  iovc 


Se  R  M .  X  LI  I .]         Chriflian  R  ellgion.  5 1 1 

and  ferve  him.  Thefe  obligations  are  mightily  in- 
creafed  and  ftrengthened  by  his  favors.  His  good- 
nefs  Ihould  lead  us  to  repentance.  When  favor  is 
Ihewed'us  we  fhould  learn  righieoufnefs.  His  mer- 
cies fhould  perfuade  us  toprefent  ourfelves  to  hin>, 
as  living  facrifices.  This  is  our  reafonable  fervice. 
His  difintereftedlove  fliould  awaken  in  us  fentiments 
of  benevolence  to  our  fellow  men.  "  Love  your 
enemies,"  fays  our  Savior,  *'  do  good  and  lend — 
and  ye  fhall  be  the  children  of  ahe  Higheft  ;  for  he 
is  kind  to  the  unthankful  and  the  evil.  Be  ye 
merciful,  as  your  Father  is  merciful.  Let  us  proceed, 

IL  To  confider  the  character  of  that  being,  to 
whom  our  thanks  muft  be  fupremely  dire£led. 
«'  Give  thanks  to  GOD,  even  the  FATHER." 

God  is  the  Father  of  the  univerfe,  and  the  giver 
of  all  the  bleflings  which  we  receive,  and  which 
we  behold  around  us.  Every  good  gift  comes 
down  from  him. 

To  him  we  mufl  give  thanks  ;  for  all  things  are 
his.  We  walk  on  his  earth,  and  breathe  his  air  ; 
we  are  fuftained  by  his  food,  and  clothed  with  his 
garments  ;  our  frame  is  his  work,  our  reafon  is  his 
infpiration,  and  our  fpirits  are  preferved  by  his  in- 
fluence. 

To  him  we  mufl;  give  thanks,  for  he  has  giveti 
us  all  things  richly  to  enjoy.  He  has  formed  a 
fpacious  world  for  us  to  inhabit,  and  fubjected  a 
varie  y  of  creatures  to  our  dominion.  He  com- 
mands his  fon  to  warm  us,  his  winds  to  fan  us,  his 
rains  to  refrefh  us,  his  fields  to  fupport  us,  and  his 
brutal  herds  to  ferve  us.  He  has  furnifhed  us 
with  fenfes  and  appetites,  by  which  we  are  capable 
of  delight  in  the  ufe  of  material  objefls  ;  and  giv- 
en us  an  intelligent  mmd,  which  can  contemplate 
him  in  his  works,  and  enjoy  him  in  his  gifts. 

This  world  is  a  temporary  abode,  in  which 
we  are  to  prepare  for  glory  and  immortality.  And 
God  has  given  us  all  things    which  pertain  to  life 


512  Duties  of  the  [Serm.  XLII. 

and  godlinefs,  through  the  knowledge  of  the  Jefus 
Chrift,  who  has  called  us  to  glory  and  virtue. 

To  open  a  way  for,  and  give  us  a  hope  of  ad- 
million  to  his  favor,  he  has  fent  his  divine  Son  in- 
to our  world,  who,  having  affumed  our  nature,  has 
borne  our  fins  in  his  body,  expiated  our  guilt  by 
his  dealh,  confirmed  the  truth  of  his  do6lrines  by 
his  refurredion,  and  ever  lives  in  heaven  to^ake 
intcrceffion  for  us. 

To  God  we  mull  give  thanks,  for  his  goodnefs 
is  free  and  difinterefted.  He  gives  liberally  and 
upbraids  not — he  neither  faints  nor  is  weary — he 
is  the  Father  of  mercies — his  tender  mercies  are 
over  all  his  v/orks,  and  they  endure  forever. 

III.  We  are  required  to  give  thanks  always  to 
God. 

This  and  other  univerfal  terms  mud  be  under-, 
flood  with  fuch  limitations,  as  the  nature  of  the 
fubjedi  fuggefts.  Various  are  the  duties  which  re- 
ligion enjoins  j  each  one  claims  its  place,  and  nous 
has  a  right  to  claim  more. 

This  expreffion  imports,  in  general,  that  we 
ought  to  be  always  in  a  habit  of  ihankfulnefs,  and 
in  a  readmefs  for  actual  thankfgiving,  whenever 
providence  calls  us  to  it.  We  muft  fet  the  Lord 
alwavs  before  us,  contemplate  his  continual  provi- 
dence, and  our  abfolute  dependence,  maintain  a 
ferene,  cheerful,  contented  mind,  and  banifli  from 
our  hearts  all  thofe  malignant  paffions  and  world- 
ly tempers,  which  are  contrary  to  a  fpirit  of  grati- 
tude ;  fuch  as  tnvy,  malice,  pri^de,  ambition  and 
avarice.  If  we  would  live  in  a  thankful  temper, 
we  muft  walk  by  fairh  in  unfeen  things,  have  our 
convcr(ati(m  in  heaven,  be  at  peace  among  our- 
felves,  ?\\\  put  on  charity  toward  all  men.  Tlie 
ncccfiiiy  of  a  friendly,  focial  and  charitable  Spirit, 
in  order  to  the  exercife  of  real  thankfulnefs,  the 
Apofll'3  clearly  expreifes  in  his  exhortation  to  the 
Culolfians.     •'  Put  on  bowels  of  mercies,  kindnefs^ 


Serm.  XLII.3         Chrijlian  Religion.  513 

humblenefs  of  mind,  mfeknefs,  longfuEFering— 
and  above  all  thefe  things  put  on  charity,  which 
is  the  bond  of  perfednefs  ;  and  let  the  peace  of 
God  rule  in  your  hearts,  and  be yt  thankful. 

Thanklgiving  flioald  find  a  place  in  ail  our  ftat- 
cd  addreffes  to  God.  We  are  commanded  to  "pray 
without  eeafing."  The  exprtffion  alludes  to  the 
daily  faciifice  which  was  offered  morning  and  eve- 
ning continually.  As  we  are  to  pray  always  with 
all  prayer,  fo  we  are  to  offer  the  lacrifice  of  praife 
continually.  This  in  u  ft  be  apart  of  our  morn- 
ing and  evening  oblation  every  day.  ''  Be  careful 
for  nothing,"  fays  the  Apoflle,  •'  but  in  every  thing 
by  prayer  and  fupplication  with  thankfgiving,  let 
your  requefts  be  made  known  to  God."  Whenev- 
er we  approach  the  throne  of  God,  we  fho'*ld  bring 
thither  hearts  enlarged  with  gratitude  for  the  things 
we  enjoy,  as  well  as  with  delires  of  the  things  we 
need.  "Everyday,"  fays  the  Pfalmift,  "will  I 
blefs  thee  ;  I  will  praife  thy  name  for  ever  and 
ever.  It  is  a  good  thing  to  give  thanks  to  the 
Lord,  to  fing  praifes  to  thy  name,  O  Moft  High, 
to  fhew  forth  thy  loving  kindnefs  in  the  morning, 
and  thy  faithfulnefs  every  night," 

All  fpecial  favors  fhould  be  diflindly  obferved 
and  acknowledged.  God  daily  loads  us  with  ben- 
efits." "  Many  are  the  wonderful  works  which  he 
has  done,  and  his  thoughts,  which  are  to  us  ward  ; 
they  cannot  be  reckoned  up  in  order  to  him  ;  if 
we  would  declare  and  fpeak  of  them,  they  are 
more  than  can  be  numbered."  But  there  arc,  in 
every  man's  life,  and  perhaps  in  every  year,  forne 
remarkable  interpofitions  of  God — feme  Icafonable 
prote6lions  and  deliverances,  fuppiics  and  com- 
foits,  diretlions  and  reftraints,  which  cannot  be 
wholly  unnoticed,  and  which  ought  to  be  always 
remembered.  If  for  luch  as  thefe  we  give  thank:j 
-explicitly,  and  exercife  a  general  gratitude  for  ben- 


514  Duties  of  the  [Se rm .  X LII . 

efits  which  cannot  be  recoUefled,  we  then  give 
thanks  always. 

We  ftiould  be  thankful  in  every  condition, 
Profperity  fliould  not  diffipate,  nor  adverfity  drown 
a  fenfe  of  our  obligations  to  God.  When  we  re- 
ceive evil,  we  alfo  receive  good  at  his  hands.  And 
the  good  becomes  more  confpicuous,  when  it  is 
placed  over  againft  the  evil.  God  has  fet  the  one 
over  againft  the  other,  that  man  might  find  noth- 
ing after  him.  "  Though  the  figtree  fhall  not 
biofibm,"  fays  the  prophet,  "  neither  (hall  fruit  be 
in  the  vines  ;  the  labor  of  the  olive  (hall  fail,  and 
the  fields  (hall  yield  no  meat  ;  the  flock  fhall  be 
cut  off  from  the  fold,  and  there  fhall  be  no  herd 
in  the  flails ;  yet  I  will  rejoice  in  the  Lord,  and  joy 
in  the  Gt  d  of  my  falvation." 

W^e  fhould  never  ceafe  to  give  thanks.  *'  While 
I  live,"  fays  the  Pfalmift,  "  I  will  praife  the  Lord, 
I  will  fing  praifes  to  my  God,  while  1  have  any 
being.  Becaufe  thy  loving  kindnefs  is  better  than 
life,  my  lips  fhall  praife  thee  ;  thus  will  I  blefs 
thee,  while  I  live.  Every  day  will  I  praife  thy 
name,  I  will  blefs  thee  for  ever  and  ever." 

IV.  We  will  next  confider  the  matters  for  which 
we  are  to  give  thanks.    Thefe  are  all  things. 

Walk  forth  in  a  cloudlefs  evening  ;  look  up  to 
the  fkies,  and  attempt  to  number  the  ftars.  Where 
will  you  begin  ?  How  will  you  proceed  ?  You 
gaze  and  wonder  at  the  fcene.  The  objects  foon 
lofe  their  diUindion,  They  are  mingled  in  a  gen- 
eral blaze. 

Sach  was  the  flate  of  the  Apoftle's  mind.  He 
recommends  the  duty,  prefcribes  the  manner,  and 
delineates  the  temper  of  thankfgiving  ;  but  the 
mailers  adniit  no  detail.  They  baffle  the  power 
of  numbers.  It  can  only  be  faid,  "  Give  thanks 
lor  all  things. 

David,  bringing  his  thankofFcring  before  God, 
begins  his  addrcls  with  this  remarkable  cxprcflion. 


Serm.  XLII.]         Chrljlian  Religion.  515 

*'  Praife  waitetb,"  or  praife  is  ftUnt,  **  for  thee,  O 
God,  in  Zion."  It  is  as  if  he  had  faid,  '•  Such  is 
thine  inconceivable  excellency  and  unbounded 
goodnefs — fuch  is  the  countlefs  multitude  of  th/ 
mercies,  that,  when  we  attempt  thy  praife,  our 
tongues  faulter,  our  devotion  finks  under  the  weight 
of  the  fubjed.  We  cannot  exprefs  ;  we  filently 
adore  thy  glories." 

"  Who  can  utter  the  mighty  afts  of  the  Lord  ? 
Who  can  fhew  forth  all  his  praife  ?" — How  pre- 
cious are  thy  thoughts  unto  us,  O  God  ?  How 
great  is  the  fum  of  them  ?  If  I  fhould  count  them, 
they  are  more  in  number  than  the  fand." — "  I 
will  hope  continually  :  I  will  praife  thee  more 
and  more  ;  I  will  fhew  forth  thy  righteoufnefs  and 
thy  falvation  all  the  day,  for  I  know  not  the  num- 
ber thereof." 

Take  a  review  of  your  life  from  the  early  period 
of  youth.  How  kindly  have  you  been  fuftained  ? 
How  bountifully  have  your  wants  been  fupplied  ? 
How  often  have  dangers  been  prevented,  afflidions 
fhortened,  temptations  diverted,  difappointments 
turned  to  fuccefs,  and  ima-gined  evils  made  pro- 
du*5tive  of  real  good  ? 

Look  around  on  your  neighbors,  and  fee  v.-hat 
blellings  attend  them.  Por  thefe  bleffings  give 
thanks.  Their  charity  will  impart  to  you  a  (hare 
in  the  good  they  enjoy  ;  and  your  benevolence 
may  appropriate  the  whole.  While  you  rejoice  in 
another's  profpenty,  you  divide  it  with  him.  Yoti 
take  the  better  half.  Yours  is  pure  and  refined  : 
The  grolfer  part  is  left  Co  him. 

Blefiings  bellowed  on  others  are  for  your  fake 
as  well  as  theirs.  How  often  has  your  thirfl  been 
relieved  hy  ftreams  from  the  fountain  of  the  rich  ? 
How  of  I  en  has  your  heart  been  cheered  bv  the 
i miles  of  the  contented  and  happy  ?  How  oFten 
have  your  good  refolutions   been  {l^cngthcr.cd  by 


5i6  Duties  of  the  [Serm.  XLlI, 

the  counfels  of  the   wife   and  the  example  of  the 
virtuous  ? 

Contemplate  the  benefits  of  civil  fociety.  Yoil 
partake  in  the  national  peace,  plenty,  profperity 
and  happinefs.  Under  the  prote6lion  of  a  right- 
eous government  you  fit  fecurely  in  your  houfe, 
fleep  undifturbed  in  your  bed,  go  forth  into  your 
field  without  danger  of  an  enemy,  walk  the  ftreets 
without  fear  of  an  affaffin,  and  lay  up  the  fruits  of 
your  labor  without  concern  that  thieves  will  break 
through  and  fteal. 

Confider  your  religious  privileges.  The  gofpel 
of  the  fon  of  God,  v/hich  is  in  your  hands,  opens 
to  your  view  moft  aflonifliing  gloiies  in  the  future 
world — glories  which  eye  had  not  feen,  nor  ear 
heard,  nor  human  heart  imagined.  It  marks  the 
path  to  heaven  by  the  plaincfi:  precepts,  and  en- 
courages your  progrefs  by  the  moll  gracious  prom- 
ifes.  And  though  darknefs  may  fometimcs  fur- 
round  you,  yet  light  foon  arifes  in  obfcurity. — - 
Though  the  difpenfaUons  of  God  feem  myfterious, 
yet  all  things  are  working  for  good  to  them  who 
love  him.  They  are  heirs  of  his  kingdom  ;  they 
ihall  inherit  all  things. 

What  is  there,  then,  for  which  the  good  mari 
may  not  give  thanks  ?  All  things  are  his.  No  real 
good  will  be  withheld.  Nothing  will  feparate  hirri 
from  the  love  of  God. 

V.  We  are  nOw  to  confider  the  medium  of  our 
acccfs  to  God  in  this  duty,  ''The  name  of  Jefus 
Chrift.-' 

God  puttrtli  no  trufl,  in  his  faints  ;  the  heavens 
arc  not  cfcan  in  his  fight.  IIovv^  much  lefs  man 
that  is  a  worm — man  that  is  a  fmner  ?  We  are  not 
worthy  to  fncik  to  hitn  in  praifc  for  the  benefits 
which  wc  receive — much  leis  to  aik  of  him  farther 
benefits — Icajf  of  all  to  receive  the  benefits  which 
wc  alk.  We  are  therefore  dircQed  not  only  to 
ptay,  biiL  aUo  to  g' vc  thanks  in  (he  name  of  Chrifl, 


Serm,  XLII.]         Chrijlian  Religion.  517 

who  has  purchafedby  his  blood  thebledings  which 
we  need,  who  has  opened  for  us  by  his  intercelhon, 
a  way  of  accefs  to  the  throne  of  grace,  and  through 
whom  alone,  fuch  guilty  creatures  can  acceptably 
draw  near  to  God,  "  Jefus  Chrift  is  the  way,  the 
truth  and  the  life  ;  no  man  cometh  to  the  Father, 
but  by  him."  "  Whatever,  therefore  we  do,  in 
word  or  deed,  we  muft  do  all  in  his  name,  pray- 
ing and  giving  thanks  to  God,  evtn  the  Father  by 
him." 

We  have  taken  a  view  of  the  important  duty  of 
thankfgiving.  And  we  fee,  that  this  is  not  a  work 
merely  for  one  day  in  a  year,  but  for  every  day 
that  we  live.     We  muft  give  thanks  always. 

Let  us  not  imagine,  that  by  recounting  a  few 
remarkable  favors,  we  have  difcharged  our  obliga- 
tions to  God  ;  we  are  to  give  thanks  for  all  things. 

Let  us  not  think,  that  to  appear  publicly  in  God's 
houfe  and  to  feed  plentifully  at  our  tables,  is  the 
effence  of  thankfgiving  ;  we  muft  bring  to  God 
the  off"ering  of  grateful  hearts,  feel  a  fenfe  of  his 
goodnefs  and  our  unworthinefs,  exercife  repent- 
ance for  our  fins,  devote  ourfelves  to  him  to  walk 
in  newneCs  of  life,  and  do  good,  and  communicate 
to  one  another,  as  there  is  occafion.  With  fuch 
facrifices  God  is  well  pleafed. 

Nature  itfelf  points  out  our  obligation  to  thankf- 
giving. Being  endued  with  reafon  and  fpeech,  we 
are  capable  of  obferving  the  merciful  works  of  God, 
and  of  exprefling  the  grateful  and  admiring  fenri- 
ments  of  our  hearts.  David  calls  his  tongue  his 
glory,  becaufe  with  this  he  could  praife  his  Crea- 
tor. "  My  heart  is  fixed  ;  I  will  fing  tind  give 
praife  with  my  glory."  The  Apoftle  exhorts  us  to 
*'  offer  unto  God  the  fruit  of  the  lips,  giving  thanks 
to  his  name." 

Even  finners  love  thofe  who  love  them  ;  and  do 
good  to  thofe,  who  do  good  to  them.  This  is  nat- 
ural. Hence  the  unthankful  are  ranked  among 
K  K 


5i8  Duties  of  the  [Serm.  XLII. 

thofe  who  are  without  natural  affeftion.  If  grati- 
tude to  one  another  is  a  di6late  of  nature,  fhall  not 
reafon  and  rehgion  lead  up  our  hearts  to  God  ? 

The  ox  knows  his  owner,  and  the  afs  his  maf- 
ter's  crib.  Shall  not  we  confider  and  acknowledge 
him  who  has  nourifhed  and  brought  us  up  as  chil- 
dren ? 

The  creation  around  us,  gives  us  leftures  on 
tliankfulnefs,  and  exhibits  the  propriety  of  making 
returns  for  benefits.  The  rivers  difcharge  into  the 
fea  the  waters  which  they  derive  from  it.  The 
ilcies  remit  in  copious  fhowers  the  colle6lions  which 
they  exhale  from  the  earth  in  vapors.  The  fields 
by  a  fruitful  increafe  repay  the  hufbandman's  toil, 
and  bring  forth  herbs  meet  for  thofe  by  whom  they 
are  drelfed.  All  nature  fubfifts  by  an  interchange 
of  kindneffes.  Harmony  and  order  are  the  beauty 
of  the  natural  world.  Piety  and  benevolence  are 
the  beauty  of  the  moral  world. 

If  we  arc  dependent  upon  God  and  every  good 
gift  comes  from  him — if  we  are  finners  under  a 
forfeiture  of  all  his  favors — if  we  have  done  noth- 
mg  to  defcrve,  and  can  do  nothing  to  remune- 
rate his  benefits,  but  all  proceed  from  his  felf  mov- 
ing love  ;  then  we  mud  be  eternally  bound  to  ren- 
der praile  to  his  name.  What  fhall  we  render  to 
the  Lord  for  all  his  benclits  ?  We  will  offer  him 
the  facrihce  of  thankfgiving. 

Praife  is  plcafant,  as  well  as  comely.  Prayer 
reminds  us  of  our  wants,  confefTion  wounds  us  with 
a  fenlc  of  guilt.  But  praife  refrefhes  the  foul  with 
the  memory  of  God's  exceeding  goodnefs,  and 
brings  to  view  the  happy  circumilances  of  our  con- 
didon.  "  O,  taflc  and  fee  that  the  Lord  is  good  : 
BK:Hcd  is  the  man  who  truflcth  in  him." 

What  more  delightful  fentiments  can  fill  our 
fouls,  than  fuch  as  thele  ?  The  great  ruler  of  the 
univerfe  gracioiifly  regards  us  and  daily  watches 
•jvcr  us,  makes  us  the  lubje6ls  of  a  thoufand   bleL 


StRM.  X LI  1.3         Chrijtian  Religion.  519 

fings,  and  employs  us  as  agents  to  fcatter  his  boun- 
ties among  our  fellow  creatures  ;  admits  us  into 
his  prefence,  and  allows  us  to  converfe  with  him  ; 
imparts  his  influence  to  dirc6t  our  way,  and  gives 
us  his  grace  to  prepare  us  for  heaven. 

Thankfgiving  is  better  than  prayer  and  confellion, 
for  it  will  never  fail.  When  all  our  fins  are  purg- 
ed away  by  divine  grace,  and  all  our  wants  are 
fwallowed  up  in  the  divine  fulnels— ^when  we  dwell 
in  God's  prefence,  where  is  joy  fupreme,  and  fit  at  his 
right  hand  where  are  pleafures  never  failing,  there 
will  be  no  more  occafion  for  penitent  confellion  of 
fin,  ftrong  cries  for  mercy,  and  groanings  which 
cannot  be  uttered.  The  glories  of  divine  wifdom, 
grace  and  love  will  be  all  our  theriic — gratitude 
and  praife  will  be  all  our  devotion. 

Habitual  thankfulnefs  adds  much  to  the  happi- 
nefs  of  life.  This  foftens  our  cares,  lightens  out 
troubles,  mitigates  our  griefs,  difpels  our  gloom, 
brightens  up  the  foul,  and  fmoothes  the  temper  into 
ferenity  and  cheerfulnefs.  Ingratitude  is  fullen,, 
morofe  and  peevifli  ;  it  gives  a  difrelifh  to  every 
favor,  and  increafes  the  fmart  of  every  affli6lion. 

Praife  has  been  the  work  of  faints  on  earth,  and 
is  the, employment  of  angels  in  heaven.  Let  us 
therefore  give  thanks  always,  for  all  things,  to  God 
through  ]efus  Chrift,  that  we  may  now  be  prepar- 
ed, and  hereafter  admitted  to  join  with  happy  fpir- 
its  above,  inafcribing  bleifing,  and  honor, and  glory, 
and  power,  and  thankfgiving  to  him  who  fitteth  ori 
the  throne,  and  to  the  Lamb  forever  and  ever. 


K  K  2 


SERMON      XLIII. 


EPHESIANS  V.  2 J. 

Submitting  yoiLrJelvei  one  to  another  in  thefearojGod, 

1  HE  Apoftle,  having  exhorted  the 
Ephefian  Chriftians  to  the  duties  of  focial  worfliip, 
next  paffes  to  inculcate  feveral  relative  duties.— 
This  fubje6l  he  begins  with  a  general  exhortation 
to  all  Chriftians  to  "  fubmit  themfelves  one  to  a- 
nother."  His  fubjoining  this  to  his  exhortation 
concerning  focial  woiftiip,  intimates,  that  one  great 
ufe  of  joint  devotion  is  the  promotion  of  peace, 
humility  and  condcfcenfion. 

This  fubmiflion  to  others  can  no  farther  be  a 
duty,  than  it  is  confiftent  with  our  obligations  to 
God.  Therefore  the  Apoftle  fays,  "  Submit  your- 
felves  one  to  another  in  the  fear  of  God,"  *'  The 
wifdom  which  is  from  above,  is  firft^ur^,  and  then 
peaceable."  The  Chriftian,  who  is  bought  with  a 
price,  muft  not  be  a  fervant  of  men.  The  fenfe  of 
our  text  is  fully  explained  by  other  parallel  in- 
ftruftions.  ''  Ye  younger,  fubmit  yourfelves  to  the 
elder,  and  be  ye  all  fubjed  one  to  another,  and  be 
clothed  with  humility,"  ''  Let  nothing  be  done 
through  ftrife  and  vain  glory,  but  in  lowlinefs  of 
mind  let  each  efteem  other  better  than  himfelf,"— 


Serm.  XLIII.]       Chrijlian  Religion,  521 

**  With  brotherly   love   in   honor   prefer  one  a- 

nodier." 

This  temper  was  exemplified  and  recommended 
by  our  Lord,  when  he  walhed  his  difciples  feet, 
and  inftrufled  them  to  wafh  one  another's  feet. — 
He  fells  us,  that  in  his  kingdom  the  cftentatious 
diftindions,  fo  common  in  the  world,  ftiall  be  un- 
known ;  that  in  point  of  obligation  to  juflice  and 
charity,  all  fhall  Hand  on  a  level,  with  only  fuch 
difference  as  arifes  from  their  refpeftive  abilities  : 
That  the  highefl;  in  office  and  condition  fhall  claim 
no  other  preeminence,  than  a  fuperior  obUgation 
to  ufefulnefs.  This  is  his  meaning  when  he  fays, 
"The  kings  of  the  Gentiles  exercife  lordlhip  over 
them,  and  they  who  exercife  auihority  upon  them, 
are  called  benefaftors  :  But  ye  (hall  not  be  fo  ;  but 
he  that  is  greatefl  among  you,  let  him  be  as  the 
younger  ;  and  he  that  is  chief,  as  he  that  doth 
ferve  ;  even  as  the  Son  of  man  came  not  to  be 
miniftered  unto,  but  to  minifter." 

Among  men  God  difpehfes  his  bleflings  with  a 
fovereign  hand  ;  to  fome  he  gives  more,  and  to 
others  lefs.  But  no  man  is  exalted  to  a  ftate  of 
independence.  They  who  are  in  higheft  authority, 
and  in  moft  affluent  condition,  whatever  pride 
they  may  feel  in  themfelves,  and  whatever  envy 
others  may  feel  toward  them,  are  really  as  depend- 
ent as  helplefs,  and  as  incapable  of  fubCiling  by 
themfelves,  as  the  pooreft  of  the  human  race  ;  yea, 
more  fo,  for  they  are  lefs  able  to  endure  the  hard- 
{hips  and  perform  the  labors  of  life.  And  it 
ought  to  be  remembered,  that  in  the  continual 
flu6tuation  of  human  affairs,  the  rich  and  the  poor 
may  exchange  conditions  ;  and  the  former  be  re- 
duced to  fuch  impotence,  as  to  need  the  help  of 
tho!e  whom  now  they  defpife. 

This  diverfity  among    men    difplays    ^he    fove- 
reignty,  wifdom  and  goodnels  of  God  ;   leminds  us 
of  ou!  conilant  dependence  ;  renders  us   mutually 
K  K  ?. 


522       '  Duties  of  thi  [Serm.  XLIIl. 

ufeful  ;  and  gives  opportunity  for  the  exercife  of 
many  virtues,  for  which  in  a  ftate  of  equality  there 
would  be  no  room. 

The  duties  which  we  owe  to  one  another  in  this 
diver fity  of  rank  and  condition,  our  Apoftle  ex- 
preffcs  by  rnutual  fubmiihon.  This  will  bed  be 
iHullrated  by  conhdering  itin  the  different  relations 
of  life. 

1.  It  M'ill  eaGly  be  perceived  that  a  degree  of 
fubmidion  is  due  tofuperiors.     Particularly, 

You  mufl:  reverence  your  tuperiors  in  age,  not 
treat  them  with  infolencc,  or  aifurne  an  impudent 
familiarity  ;  but  pay  a  refpeftful  deference  to 
their  hoary  hairs,  long  experience,  grave  deport- 
raent-and  fedate  advice.  "  Thou  fhalt  rife  up  be- 
fore the  hoary  head,"  favs  Mofes,  "and  honor  the 
face  of  the  old  man."  It  is  a  proof  of  great  de- 
pravity, v/hen  "  the  youth  behaves  himfelf  proud- 
ly again  ft  tlie  ancient,  and  the  bafe  againft  the 
honorable." 

To  fuperiors  in  knowledge  and  rnfdom  vou  mufl: 
fhew  fubmiffion.  by  confultmg  them  in  your 
doubts  and  paying  refpeft  to  their  judgnient. 
And  if  you  fee  reafon  ro  diflent  irom  them,  let  it 
be  done,  not  with  haughty  affurance,  but  with 
moded  caution. 

Honor  a  pious  and  virtuous  chara6^cr,  wherever 
you  loe  it  ;  whether  in  the  rich  or  poor,  in  the 
Ic.irned  or  illiterate.  Never  attempt  to  detratt 
irom  it,  but  place  it  before  you  for  your  imitation, 
and  propofe  it  t(^  oihers  for  theirs. 

Obey  your  fuperiors  in  authority.  Chccvful!\' 
liibmii  to  tlicir  ]ii(t  commands,  and  by  your  peace- 
;ihL'  l.i  luwior  fin)|H)rt  aiid  extend  their  infli'.ence. 
Th(..>uj^h  in  civil  lociei-v,  ifgitimate  authority  ori- 
gtn.ites  (lorn  ihi-  pfople.  \  cc  when  they  have  m  any 
io' m,  content::  (1  to  lorlge  certain  powers  in  the 
Iiands  o[  particular  priions,  thefe  perfons  then  be- 
c^)iiK'  '!i:ir  (uneiiois,  ,uuJ  ate  enti!l(:d  to  iheir  ob;:- 


Serm.  XLIIL]       Chrijlian  Religion,  523 

dicnce  and  fupport  in  the  execution  of  the  powers 
committed  to  them.  Every  attempt  to  control  or 
embarrafs  officers  of  government  in  the  difcharge 
of  their  duty,  is  an  offence  againft  nature  and  fo- 
ciety,  reafon  and  chriftianity. 

2.  Mutual  fubjeftion  may  be  confidered,  as  it 
refpc£ls  equah. 

All  men  have  the  fame  immutable  right  to  an 
equitable  treatment  from  all  with  whero  they  have 
intercourfe.  The  poor  man  has  as  good  a  claim 
to  juftice  from  the  rich,  as  the  rich  man  has  from 
the  poor — the  private  citizen  from  the  magiftrate, 
as  the  magiflrate  frorn  the  private  citizen.  This 
mutual  fubmiffion  implies,  that  every  man  H^ould 
do  juftice  to  every  man  wiih  whom  he  is  concern- 
ed J  fhould  treat  his  perfon  with  humanity,  his 
chara6ler  with  tcndernefs,  his  condu6t  with  can- 
dor, and  his  fubftance  with  equity. 

All  men,  as  far  as  their  condition  requires,  are 
alike  entitled  to  compaffion  and  affifl;ance  from 
thofe  around  them.  We  are  to  relieve  the  unhap- 
py, fupply  the  needy,  fupport  the  weak,  vindicate 
the  injured,  as  far  as  our  ability  will  extend,  and 
cur  other  obligations  will  juflify.  "Bear  ye  one 
another's  burdens,  and  lo  iuifil  the  law  of  Chrill." 

Equals  mull  preferve  an  affable  and  obliging 
d<"portment  ;  rather  decline,  than  aflume  a  pre- 
eminence— rather  yield  than  afFe61:  a  iupcrioiitv. 
"  Love  as  brethren  ;  be  pitiful  ;  be  courteous — in 
honor  pcffer  one  another." 

This  Spirit  is  peculiarly  beautiful  and  ploafant, 
v.'hen  it  runs  through  focieties,  and  unites  all  the 
parts  into  one  coinpa6l  whole.  Then  each  mem- 
bc  r  leeks  the  profit  of  many  in  preference  to  his 
own  ;  cheerfully  yields  to  his  brethren  the  pre- 
eminence, rejoices  in  iheir  diftinguifhcd  merits; 
and  fludies  to  rife,  not  on  their  ruin,  but  ou  hii 
own  virtue  and  ufefulnefs. 
K  K  4 


524  Duties  of  thi  [Serm.  XLIII, 

Mutual  fubjeQion  ought  efpecially  to  be  feeix  in 
families.  The  fubordinate  members  ftiould  dwell 
together  in  unity^  and  by  love  ferve  one  another. 
The  heads  ftiould  conQder  themfelves  as  one  in. 
intercft,  and  fhould  a6l  as  having  one  Spirit  ;  not 
enter  into  contcds  for  fuperiority,  undermine  each 
other's  influence  and  deftroy  domeflic  govern- 
ment ;  but.  by  mutual  condefcenfion  and  prudent 
concurrence,  llrengthen  each  other's  hands  and 
promote  the  common  happinefs.  AU  points  ftiould 
be  earned  by  cool  advice  and  gentle  perfuahon  ; 
not  by  pertinacious  contradi£lion  and  unyielding 
oppolition.  Thus  "  two  are  better  than  one,  for  if 
they  fall,  one  will  lift  up  his  fellow." 

3.  There  is  a  fubmiftion  due  to  thofe,  who,  on 
fonie  accounts,  may  be  deemed  our  inferiors. 

The  fame  perfonmay,  in  different  relations,  be 
to  the  fame  perfon  both  a  fupeiior  and  an  inferior. 
Solomon,  as  j^zn^of  Ifrael,  was  fuperior  to  his  mo- 
ther :  As  a  fonhc  was  her  inferior.  In  the  natural 
relation  he  owed  reverence  to  her  :  In  the  civil  re- 
lalion  ftie  oi^cd  obedience  to  him.  When  fiie  in- 
terceded with  the  king  for  Adouijah,  ftie  made  her 
motion,  not  with  the  authority  ol  a  parent,  but 
with  f  he  duty  of  a  fubje6t.  .4nd  when  flie  came 
into  his  pretence,  he  received  her,  not  as  an  ordma- 
ly  rnbje6t,  but  as  a  parent,  fie  role  up  to  meet 
licr,  bowed  himfclf  to  her,  and  feated  her  on  his 
vigil!   h:ind. 

I'ariher  :  Supcrinrs  as  fnch  owe  a  refpe6l  to  thofe 
wlio  are  b'low  them.  They  ftiould  be  eafy  of  ac- 
ccf:,  erntle  in  then  language  and  condefcendmg  in 
tjKir  deportment.  Rukrs  are  to  be  miniflers  of 
C-o  1  ior  jTood  to  the  people  for  whom  they  a6l — 
tlu;  !;ih  ar'->  to  diflnbiue  toihe  needy — the  ftrong 
.ire  (;)  bt  ar  ! lie  infirmities  of  the  weak — every  one 
j^  toj!  ,i!'.n:s  ;/(ighbois  for  theirgood  to  edification. 

4.  Tl)i>  ii;uinal  ftihrnilhon  ought  to  appear  in 
\.f.i.',l;,\n  ihuiC'LCi.      I:  is  to  the  members  of  the  E- 


SsRM.  XLIIL]       Chrijlian  Religion.  525 

phefian  church,  that  this  advice  is  addrefTed  ;  and 
all  in  that  particular  charafter  aie  bound  to  apply 
it. 

Chrift  has  inftituted  a  government  in  his  king- 
dom ;  but  it  is  a  loft  and  perfualive,  not  a  violent 
and  compulfive  government.  "  God  is  not  the  au- 
thor of  confufioji,  but  of  peace  in  all  churches  of 
the  faints. 

There  is  need  of  mutual  fubmiffion  between 
minijlers  and  the  people  of  their  charge. 

Minillers  are  in  fome  refpeds  to  be  fubje6l  to 
their  people.  They  are  not  lords  over  God's 
heritage.  They  have  no  dominion  over  any  man's 
faith  and  confcience.  They  are  to  be  fervants  of 
all  men,  examples  to  believers  and  helpers  of  their 
joy.  Within  the  fphere  of  their  office  they  have 
an  authority  ;  but  it  is  an  authority  given  for 
edification  only  ;  not  for  deftruftion.  They  are 
to  labor,  not  for  their  own  private  emolument,  but 
for  the  falvation  of  others  ;  and  to  be  made  all 
things  to  all  men,  that  by  all  means  they  may 
fave  fome.  They  muft  not,  indeed,  feek  to  pleafe 
men  by  fervile  compliances  and  temporizing  arts. 
If  they  thus  pleafe  men,  they  are  not  the  fervants 
of  Chrift.  They  may  no  farther  accommodate 
ihemfelves  to  men,  than  is  confiftcnt  with  their  be- 
ing under  the  law  to  God. 

They  are  to  feed  the  flock  of  God — that  flock 
efpecially  over  which  the  Holy  Ghofl  has  made 
them  overfeers.  And  while  they  find  fupport  and 
encouragement  in  this  fervice,  they  are  not  to  re- 
linquifh  it  for  worldly  honors  and  emoluments,  nor 
to  negle6l  it  for  the  indulgence  of  eafe,  or  the  ac- 
quihtion  of  lucre.  They  are  to  abide  in  their 
calling  ;  to  be  quiet  and  do  their  own  bufinefs  ; 
not  to  forfake  their  charge,  and  ramble  abroad  un- 
der pretence  of  lerving  other  churches,  and  doing 
more  exleufivc  good. 


526  Duties  of  the  [Serm.  XLIII. 

On  the  other  hand,  there  are  duties  which  peo- 
ple owe  to  their  miniflers.  Thefe  duties  you  will 
find  clearly  Rated  by  St.  Paul.  "  Know  them' 
who  labor  among  you,  and  are  over  you  in  the 
Loid,  and  admonifh  you.  Efteem  them  very  high- 
Iv  in  love  for  their  works  fake." — "  Obey  them 
who  have  the  rule  over  you,  and  fubmit  yourfelves, 
for  they  watch  for  your  fouls." — "  Let  him  that  is 
taught  in  the  word,' communi.cafe  to  him  that teach- 
cth,  in  all  good  things." — "  The  Lord  hath  ordain- 
ed that  they  who  preach  the  gofpel,  fhouid  live  of 
tliG  gofpel."  Brethren,  pray  for  us,  thgit  the  word; 
of  the  Lord  may  have  free  courfe." 

A^  minilters  are  not  lords  over  Chrifl's  heritage, 
lo  you  are  not  blincjly  to  follow  their  opinions, 
,  not  implicitly  to  obey  their  mandates.  "  Call  no 
man  your  mafler  on  earth,  for  one  is  your  mafter;' 
even  Chrift."  There  is,  however,  a  fubmidion 
which  you  owe  them.  You  are  to  efleem  them  in 
their  office,  and  regard  them  as  fcrvants  of  Chrift, 
and  your  fervants  for  his  fake.  You  may  never 
haflily  receive,  nor  rafhly  propagate  an  accufation 
againfl  them,  which  might  injure  their  charadter, 
or  cbfliui:!  thfir  ufefulnefs  ;  but  you  muft  fup- 
poit  their  jull  reputation  both  as  mmifters  and  as 
nun. 

y\.s  ilicy  are  called  to  labor  among  you  in  word 
and  ductrine.  vou  muft  attend  on  their  miniftra- 
lions  with  diligence,  and  receive  the  word  from 
tlii:n  with  rncckncfs,  and  be  cautious  that  you  im- 
pedv'  nut  iis  infiurnce  on  your  own  hearts  by  a  cav- 
il hnj;  humor,  and  nindcr  not  Us  effect  on  others  by 
iMpUoiJs  01  |_*6li()ns. 

As  ihcy  aic  to  warn  (;ie  nniulv.  and  rebuke  op^ 
1:1  ri..:r'gi\!!  >; ,  .  Id  you  niufl   app))'    ih'ir  admoni  • 
li'MiN  .'.-.  lar  ,iN  they  air  perLin;-nL  to  \our  own  cale, 
.:wf!  ,11  1  i;k'  j:ifi   opciaiiuns    of   {\\c■\^    on    all    co); 
t-;-rn  J  ■  . 


Serm.  XLIII.]        Chrijlian  Religion.  '^2f 

As  they  are  to  inflrufl  and  convince  gainfayers, 
fo,  wlien  ypu  hear  from  lliem  a  do6lrins  diverfe 
from  your  former  fentiments,  you  are  to  examine 
it  without  prejudice  ;  and,  if  ihe  evidence  of  truth 
is  Ota  their  fide,  fubmit  with  joy  to  the  correftion 
of  your  miftakes.  If,  on  the  contrary,  you  con- 
clude them  to  be  in  an  error,  traduce  them  not  as 
heretics  ;  talk  not  againft  them  by  the  walls  and 
in  the  doors  of  your  houfes  ;  but  Hate  to  them  the 
grounds  of  your  diflatisfa6iicn,  and  by  friendly 
conference,  labor  to  rectify  I  heir  niiftake,  or  to  fee 
your  ozviz. 

As  they  are  ambaffadors  for  ChiiJl:,  fent  to  open 
the  termvS  of  peace,  fubmit  to  thefe  terms,  and  be- 
come reconciled  to  God. 

Pray  for  them,  that  utterance  may  be  given  them 
to  fpeak  the  word  boldly,  as  they  ought  to  fpeak. 
Treat  them  with  fuch  kindnefs,  that  they  may  be 
among  you  without  fear,  while  they  work  the  work 
of  God.  And  ns  they  communicate  to  you  fpirit- 
ual  things,  impart  to  them  temporal  things  in  fuch 
manner,  that  they  may  purfue  this  work  without 
interruption.  If  religious  knowledge  is  conveyed 
by  the  word  which  they  preach  ;  if  fpiritual 
itrength  is  incrcafed  by  the  ordinances  which  they 
adminifter  ;  if  God  has  conflituted  them  as  guides 
to  lead  you  in  the  way  to  heaven,  as  paftors  to 
feed  ycu,  as  watchmen  to  warn  ycu,  and  as  llew- 
ards  to  difpcnle  his  gifts  among  you  ;  (here  is  then 
ever}'  reafon  why  you  fhould  honor  them  in  their 
office,  fubmit  to  them  in  the  execution  of  it,  and 
pray  for  them,  that  the  word  of  God  may  be  glo- 
rified. 

There  ought  to  be  a  mutual  rubmi(fion  amonp- 
the  members  of  the  church.  For  there  is  an  au- 
thoiiry  given  to  all  colle6tively  over  each  particu- 
lar member.  The  church  is  to  infpeB,  exhort,  ad- 
monifii  and  ccnfure  her  members,  as  their  cafes 
may    rcq\iire  ;     and   each    member  is    to   coniider 


528  Duties  of  the  [Serm.  XLIII, 

himfelf  as  under  her  difcipline  both  by  his  own 
covenant  and  by  Chritl's  command  ;  and  to  this 
difciphne  he  is  bound  peaceably  to  fubmit,  as  far 
as  it  is  adminiftered  agreeably  to  the  gofpel.     - 

Chriilians  are  to  confider  one  another,  that  they 
may  provoke  unto  love  and  good  works — to  fludy 
the  things  which  make  for  the  common  edification 
and  comfort,  and  to  keep  the  unity  of  the  Spirit  m  the 
bond  of  peace.  They  fhould  not  withdraw  them- 
felves  from  the  church  for  every  caufe,  either  for 
fuppofed  errors  in  it,  for  perfonal  diflike  to  the 
paftor,  or  for  difgufl;  at  a  difcipline,  which  aflFe6ls 
them  or  their  particular  friends  ;  but  fhould  rath- 
er labor  by  gofpel  means  to  remove  the  caufe  of 
their  offence,  and  to  preferve  the  general  peace. 

In  order  to  this  mutual  fubmijfion,  there  mufl  be 
a  Spirit  of  humility.  Thefe  St.  Peter  places  in 
connexion.  "  Be  ye  all  fuhjeB  one  to  another, 
and  be  clothed  with  humility."  This  will  difpofc 
Chriilians  to  think  fobcrly  of  their  own  knowledge 
and  goodnefs,  and  in  honor  to  prefer  one  another. 
An  undue  opinion  of  themfelves  is  the  caufe  of  all 
their  affuming  behavior.  It  is  this,  that  makes 
them  treat  iuperiors  with  infolence,  equals  with 
rudenels  and  inferiors  with  contempt.  It  is  this 
that  makes  tiiein  forward  to  dictate,  and  backward 
to  be  adviled  ;  obllinate  in  their  own  ways  and 
imp;iticnt  of  control ;  confident  in  their  own  opin- 
ions ;ind  deaf  to  the  voice  of  reafon.  It  is  this  that 
makes  th<  ni  cicare  imaginary,  and  overrate  real 
injuries  ;  rcH  ntful  of  reproof,  and  fcornful  of  in- 
flriiflion.  This  is  the  main  fource  of  contentions, 
ami  the  pie:if,i  11  b.ar  to  rectnaciliation. 

A  hiMuhle  \  lew  or  ourfclves  will  produce  quite 
cnn;i  I'v  vllec'^ls.  This  will  make  us  Iwiit  to  hear, 
flow  lo  Ijieak.  op  n  10  conviction,  ready  to  rctra6t 
^lur  (lioi^.nui  c 'n!eis  our  fauhs.  fice  to  receive 
a(|\  ire.  and  prompt  to  acknowledge  a  kindnels. 
'J'hi.'  \^i;i  lead  Ui  lo  gi\-:  honor  where  it  is  due,  to 


Serm.  XLIII.]       Chrijlian  Religicn,  529 

condefcend  to  men  of  low  eflate,  to  bear  the  in- 
firmities of  the  weak,  and  to  follow  peace  with  all 
men. 

Religion  begins  in  humblenefs  of  mind — in  a 
convidlion  of  our  own  guilt  and  unworthinefs.  In 
this  convi6lion  w€  muft  apply  to  the  mercy  of  God 
in  the  name  of  Jefus  for  pardon,  grace  and  glory. 
In  this  humble  application  of  the  foul  to  God, 
through  a  mediator,  confifts  true  and  faving  faith. 
Faith  is  a  meek,  fubmiffive,  peaceable  grace.  It 
begins  in  a  fight  of  ourfelves  as  fmners,  and  in  a 
view  of  Chrift  as  a  gracious  and  fufficient  Savior. 
The  life  of  the  Chriftian  is  by  the  faith  of  the  Son 
of  God  ;  and  this  faith  operates  to  increaling  hu- 
mility, condefcenfion  and  love.  The  nearer  he 
keeps  to  Chrift,  the  more  he  will  learn  from  him, 
and  the  more  he  will  be  aflimilated  to  him  who  is 
meek  and  lowly.  The  ftronger  is  his  faith,  the 
deeper  will  be  his  humiliation,  and  the  more  ar- 
dent and  difFufive  his  love.  '•'  Let  us  therefore 
purify  our  fouls  in  obeying  the  truth  through  the 
Spirit  unto  unfeigned  love  of  the  brethren  ;  and 
love  one  another  with  a  pure  heart  fervently,  as 
becomes  thofe  who  are  born  of  incorruptible  feed, 
even  by  the  word  of  God,  which  liveth  and  abid- 
eth  forever/* 


SERMON     XLiV, 


EPHESIAisS  V.  22 33. 


Wives  fuhmit  yourjelvcs  to  your  own  hujbands  as  unto 
the  Lord ;  for  the  Inifband  is  the  head  of  the  wife^ 
even  as  Chrijl  is  the  head  of  the  church  ;  and  he  is 
the  Savior  of  the  body.  Therefore  as  the  church  is 
fubjeB  to  ChriJ},  Jo  let  the  wives  he  to  their  own 
hujhands  in  every  thing. 

Jlufbands,  love  your  wives,  even  as  Chrijl  aljo  lotted 
the  church,  and  gave  himfclj  Jor  it,  that  he  might 
fancljy  and  clcanfe  it  with  the  wajiing  oj  water  by 
the  zvord,  that  ht  might  prcjent  it  to  himjelj  a  glori- 
ous church,  not  having  fpot  or  wrinkle  or  any  Juch 
thing,  but  that  itf%ould  be  holy  and  -without  blcmijh. 
So  ought  men  to  love  their  wives,  as  their  own  bo^ 
dies: — He  that  love th  his  wife  loveth  himfelj ; — 
for  no  man  ever  ytt  hated  his  ownjejii,  but  nourijlu 
cth  an.l  chcrijlieih  it,  even  as  the  Lord  the  church  ; 
for  wc  arc  rnembin  of  his  body,  of  his  Jlefi  and  of 
his  bones.  For  this  caufe  Jhall  a  man  leave  his  Jath- 
er  and  his  mUh'-r,and  jhatl  be  joined  to  his  wije,  and 
they  two  Jhall  be  oncjfjh,     71ns  is  a  great  myjlcry  ; 


Serm,  XLIV.]         Ckfijlian  Religion.  531 

hut  I  fpeak  concerning  Chrijl  and  the  church.  Ntv. 
erthelefs,  let  every  one  of  us  in  particular  fo  love  his 
xvife,  even  ashimfdf  ;  and  the  wife  Jet  thatfhe  rev- 
erence her  hufband, 

1  HE  Apoftle  having,  in  the  preced-» 
itig  part  of  this  epiflle,  ftated  and  inculcated  the 
various  duties,  which  Chriftians  more  generally 
owe  to  one  another,  comes  now  to  the  confidera- 
tion  of  the  relative  and  domellic  duties. 

In  the  words  jufl;  read,  he  particularly  explains 
and  powerfully  urges  the  duties  of  the  conjugal  re- 
lation. 

As  this  is  the  iirll,  fo  it  is  the  mod  important  re- 
lation, that  ever  exifled  in  the  human  race  ;  and 
the  obligations  arifmg  from  it,  ought  to  be  feriounv" 
confidered  and  facredly  regarded.  The  happinefs 
of  the  relation,  its  ufefuhiefs  to  civil  and  religious 
fociety,  the  honor  of  the  family,  the  education  of 
children,  and  the  interefl:  of  religion  in  the  world, 
much  depend  on  the  prudent  and  faithful  difcharge 
of  the  duties  which  the  hufband  and  wife  ovve  to 
each  other.  Of  thefe  duties,  there  is  no  paflage  in 
fcripture,  which  gives  a  clearer  view  than  this  be- 
fore us.  But  while  we  attend  to  this,  we  fhall  nat- 
urally introduce  other  paifages  relative  to  the  fame 
fubjefi. 

You  will  here  obferve, 
'  That  there  are  fome  duties  which  thefe  correlates 
owe  to  each  other  in  common. 

That  there  are  fome  particularly  incumbent  on  the 
wife  toward  her  hufband.      And, 

That  there  are  fome  efpecially  incumbent  on  the 
hufband  toward  his  wife. 

Thefe  feveral  obligations  I  fhall  explain  ;  and 
ihall  alfo  apply  in  their  place  the  arguments  which 
:he  apoftle  ufes  to  enforce  thcin.  ..    . 


532  Duties  of  the        [Serm.  XLlV* 

I.  I  begin  with  thofe  which  are  common  to  both 
the  correlates. 

The  hufband  and  wife  are,  in  fome  refpefts,  e^ 
quals.  Hence  there  are  feveral  duties  alike  incum- 
bent on  both.  The  Apoftle,  alluding  to  the  union 
of  the  firfl  pair,  and  to  the  firft  inftitution  of  mar- 
riage, fays,  "A  man  fhall  leave  his  father  and  moth- 
er, and  fhall  be  joined  to  his  wife,  and  they  two 
fliall  be  oncjlejh." 

This  relation  is  founded  in  mutnal  confent ;  and 
the  confent  does,  or  ought  to  proceed  from  mutual 
affetlion,  and  to  be  preferved  by  mutual  kind- 
jiefs. 

As  thefe  relatives  are  one,  and  have  one  com- 
mon intereft,  they  ought  to  a6i  with  an  undivided 
concern  for  the  happinefs  of  the  family. 

Being  one  flefh,  they  are  to  dwell  together  as 
heirs  of  the  grace  of  life.  The  hufband  is  not  to 
put  away  his  wife,  nor  Ihe  to  depart  from  him. 

They  are  alike  bound  to  mutual  fidelity  and  a 
chafte  converfation.  They  are  to  avoid,  not  only 
the  grofs  violations  of  the  conjugal  vow,  but  that 
light  behavior  and  wanton  language,  which  indi- 
cate an  impure  mind,  or  which  might  infenfibly 
transfer  the  alleftions  to  an  unlawful  objecl:,  ot 
create  the  fufpicion  of  a  wandering  defire. 

They  are  under  equal  obligations  to  ftudy  each 
other's  peace  and  comfort,  to  take  part  in  each  oth- 
er's pains  and  diftrelTes,  to  aflift  in  each  other's  du- 
ties and  fervices,  and  to  fupport  each  other's  repu- 
tation and  honor.  Every  thing  of  this  kind  is 
comprifcd  in  the  Apoftle's  diretlion,  "  To  render 
to  each  other  due  benevolence." 

The  inftru£lion  and  education  of  their  children 
and  domellics  ;  the  giving  and  receiving  of  feafon- 
able  advice  ;  and  praying  with  and  for  one  anoth- 
er, are  duties  common  to  both,  and  implied  in  that 
cxprelfion  of  St.  Peter,    ♦'  that  they  live  together  as 


Se^m.  XLIV.]        Chriflidn  Religion,  53^ 

heirs  of  the  grace  of  life,  that  fo  their  prayers  may 
not  be  hindered." 

II.  There  are  fome  duties  peculiarly  incumbent 
on  the  wife.  Thefe  the  Apoille  exprelTeiS  by  the 
tQYvn'i  fubmijfion,  reverent^.,  obediente  2.nA  fabjeciion, 

"  Wives  fubmit  yourfelves  to  yoiir  own  huf- 
bands,  as  unto  the  L.ord — For  the  hufband  is  the 
head  of  the  wife,asChri{l  is  the  head  of  thechurch. 
As  the  church  is  fubjeft  to  Chrift,  fo  let  the  wivei 
be  to  their  hufbands  in  every  thing.  Let  the  wife 
fee,  that  flie  reverence  her  hufband." 

He  cannot  intend,  that  the  wife  in  every  thing 
Ihould  yield  an  implicit  obedience  to  her  hufband, 
as  the  church  to  Chrill ;  but  only  that  Ihe  fhouid 
be  fubjeft  to  him  in  all  things  agreeable  to  the  will 
of  Chrift.  So  he  ftates  her  obedience  in  his  epif- 
tle  to  the  Colollians,  "  Wives  fubmit  yourfelves 
to  your  own  hufbands,  as  is  fit  in  the  Lord." 

The  hufband,  though  the  head  of  the  wife,  is  not 
to  treat  her  as  a  menial  rervart%  and  exatt  from  her 
an  unlimited  fubje6bon.  This  is  toalfume  an  au- 
thority, which  Chrill  has  not  communicated  to 
him.  Both  ihould  a&,  as  having  one  foul,  and 
combine  their  influence  in  the  government  of  the 
houfehold.  But  when  there  happens  a  divcrhty  of 
fentimsnt,  and  neither  can  impart  convidion,  the 
•jbligation  to  recede,  doubtlefs  lies  firft  on  the  wo- 
man. 

The  Apollle  fays,  "  The  woftian  ought  not  to 
ufurp  authority  over  the  man,  but  to  be  in  lilence 
with  all  fubje6tion."  For  this  he  aflTigns  feveial 
reafons.  He  fays,  "Adam  was  firll  formed,  and 
then  Eve."  He  therefore  had  a  natural  precedence. 
"  The  man  is  not  of  the  woman,  but  the  woman  of 
the  man,"  being  formed  out  of  him,  and  tnade  of 
his  flelh  and  bone.  "  Neither  was  the  man  creat- 
ed for  tiic  woman,  bat  flie  for  the  man,"  to  be  an 
help  m.eet  for  him.  "And  Adam  was  not"  firft 
•  v'  r<-ived,"  and  drawn  into  the  apofbcv,  *'  but  the 

L   L 


rg^  Duties  of  the  [Serm.  XLIV. 

woman  being  deceived  was"  firft  *' in  the  tranf- 
grellion."  For  this  caule  God  ordered,  that  "her 
delire  fhould  be  to  her  hu(band,and  he  Ihould  mle 
over  her." 

But  the  reafon  alledged,  in  the  text,  for  this  fub- 
j  ceil  on,  is  the  example  of  the  church.  The  firft 
marriage  was  an  emblem  of  the  union  between 
Chrill  and  his  church.  As  the  woman  was  bone 
of  mail's  bone,  and  ttefti  of  his  flefh,  fo  "  we  are 
members  of  Chiiil's  body,  of  his  flefti  and  of  his 
bones."  And  the  ancient  infliiu'aon,  "  They  two 
fnall  be  one  fledi/'  was  a  myiiical  reprefentaticn 
of  this  Ipi ritual  rclaiicn. 

Now  iitice  the  church  is  fubjeO:  to  Chrift,  the 
woman  ought  to  be  fubjetl  to  her  hufband,  who, 
by  ChriiTs  authority,  is  conllituted  her  head. 

A  family  Ihould  refemble  a  church  in  union, 
peace  and  fubordination.  In  a  church  there  could 
be  no  edificaiion,  if  th^re  were  no  government ; — 
neither  in  a  family  c;)uid  there  be  order,  if  there 
were  no  head.  Litherof  them,  without  rule,  mufl; 
be  dilfolved,  or  live  in  perpetual  difcor^.  Chrift  ' 
is  the  head  of  the  church  ;  and  all  its  members  arc 
bound  lo  obey  the  government  which  he  has  infti- 
tu:ed.  Tha  hufband,  under  him,  is  ruler  in  his 
own  honle  ;  and  when  he  governs  it  according  to 
the  laws  ol  Chrifl,  all  the  members  are  to  be  fub- 
j'  ct  to  him.  Thus  the  family  will  become  a  little 
church;  and,  being  edified  in  knowledge  and  vir- 
tue%  will  grow  into  a  meetnefs  to  join  the  general 
atlenjbly  and  church  of  the  firft  born,  whole  names 
are  written  in  heaven. 

The  honor  and  intereft  of  religion  require,  that 
wives,  by  a  cheerful  lubordination,  cooperate  with 
tlmr  htiibands  in  all  the  important  concerns  of  the 
houlehold,  and  in  the  nurture,  education  and  gov- 
(.1  innent  of  the  dependent  members.  Hence  this 
direction  of  Paul  to  Titus,  "Charge  them  to  be  io- 
bcr,  to  rcfpc^^   ihetr  hufbands,    to  love  their  chiU 


Serm.  XLIV.]         Chrijlian  Riligion.  535 

dren,  to  be  difcreet,  chafte,  keepers  at  home,  good, 
obedient  to  their  hufbands,  that  the  word  of  God 
be  not  blafphemed ;"  or  that  the  gofpel  be  not  re- 
proached among  Heathens  by  means  of  the  confu- 
fjons  and  diforders  in  chriflian  families.  We  pro- 
ceed, 

III.  To  confider  the  duties  of  hufbands  to  their 
wives.  Thefe  the  Apoftle  exprelfes  by  the  word 
Love. 

Under  this  word  he  comprifes  all  thofe  kind  of- 
fices, which  love,  in  fo  intimate  and  tender  a  con- 
nexion, will  naturally  didate.  Love  here  (lands 
oppofed  to  fharpnefs  and  feverity.  "  Hufbands^ 
love  your  wives,  and  be  not  bitter  againft  them." 
—Though  the  wife,  by  the  order  of  creation,  the 
manner  of  the  apoftacy,  and  the  injunftions  of  the 
gofpel,  is  bound  to  obey  ;  yet  the  hufband  is  not 
warranted  to  exercife  an  arbitrary  authority.  He 
is  to  maintain  his  fuperiority  with  gentlenefs,  al- 
ways confidering  his  wife  as  his  ailociate,  clofely 
allied  to  him  by  the  flrongeft  bonds  of  friendfhip 
and  intcrelL  "  He  mufl;  not  be  bitter  againft  her." 
This  is  a  metaphor  taken  from  the  difguft  excited 
by  bitter  objefts  of  tafte.  He  fhould  not,  by  a 
peevifh,  morofe  and  haughty  carriage,  render  him- 
felf  ungrateful  and  offenhve  to  her,  like  wormwood 
to  the  mouth.  He  fhould  not  be  provoked  to 
wrath,  averfion  and  upbraiding  by  her  trivial  im- 
perfe6lions  and  accidental  failings,  as  the  ftomach 
is  provoked  to  difguft  by  loathfome  food.  The 
near  connexion  between  the  parties  renders  that 
language  and  behavior  bitter,  which,  in  other  cir- 
cumllances,  would  be  indifferent.  The  malice  of 
an  enemy  may  make  little  impreffion,  when  the 
coldnefs  of  a  friend  would  be  deeply  felt.  Ill  uf- 
age  from  a  ftranger  may  excite  atiger  ;  but  from 
a  near  relative  it  awakens  the  tendered  fenfations 
of  grief.  What  chiefly  wounds  in  fuch  cafes  is 
the  defeat  of  our  expectations.  ^Ve  love,  and 
L  L  2 


-36  Duties  0/ the         [Serm.  XLIV, 

would  be  beloved ;  we  efleem,  and  would  be  efteem-* 
ed.  But  failing  of  thefe  returns,  we  are  afflicled 
and  difconfolate.  The  reafon  why  harfti  words 
;ind  unkind  ufage  are  fo  peculiarly  grievous  in  near 
relations,  is  becaufe  they  are  fo  little  expe£led,  and 
fo  entirely  unmerited.  The  mind  is  full  of  other 
hopes,  and  is  furprized  to  find  them  deceived. r—r— 
When,  inllead  of  gentlenefs,  condefcenfion  and  af-^ 
fability,  the  v/ife  only  meets  with  fullen  referve,  or 
ungenerous  upbraidings,  her  tender  feelings  are 
deeply  wounded.  A  tongue  thus  whet  is  keener 
than  a  fword.  Such  fharpened  v/ords  pierce  deep, 
t'r  than  an  arrow. 

The  Apoflle  Peter  direfls  the  hufband  *' to  dwell 
with  the  wife  according  to  knowledge,  giving  hon- 
or to  her,  as  to  the  weaker  veirel"— to  treat  her 
with  lenity  and  foftncfs,  as  velfels  of  finer  mould 
and  weaker  contexture  mull  he  handled  with  cire 
and  tenderncfs — to  regard  her  as  an  intimate  friend 
— to  fupport  her  authority  in  the  houfehold — to 
protect  her  perfon  from  infults-^to  uphold  her  repr 
utation-:-to  feel  for  her  pains  and  injuries— to  place 
confidence  in  her  difcretion  and  fidelity — ^and  to 
render  her  condition  eafy  and  happy. 

"Whoever  confiders  to  what  peculiar  difiSculties 
and  trials  God  has  fabjefted  this  part  of  the  human 
fpccies,  both  by  the  tendernefs  of  their  frame,  and 
by  (he  lot  aiiigned  them,  will  fee  himfelf  bound  to 
ticat  his  v.'ife  with  gentlenefs,  and  to  fuftain  her 
under  all  h.r  infirmities.  And  if  he  farther  eon* 
nders.  of  v^hat  ui'e  fuch  a  friend  is  in  all  the  chang- 
.:'S  of  life — what  folace  in  health,  comfort  in  fick- 
nefs,  and  relief  in  diflrefs  her  good  offices  afford 
him — and  what  peculiar  burdens  fall  to  her  Ihare 
in  (he  nurture  and  education  of  children,  he  will 
find  I.imlclt  bound,  in  point  of  juliice  and  grati- 
tude, to  lludy  her  happinels  ;  and  will  feel  the 
nrortiety  of    thole    divine  pi-ecepts,  which  re<^uire 


SiRM.  XLIV.3         Chrijlian  Religion.  ^^y 

him  to  love  his  wife,  and  give  her  honor  as  the 
more  tender  veffel." 

But  this  brings  me,  to  confider  the  reafons  aL 
iedgcd  why  the  hufband  fiiould  love  his  wife. 

One  argument  is  the  example  of  Chrift.  "  lluf- 
bands,  love  your  wives, as  Chrift  loved  the  church," 

One  end  of  Chrift's  appearance  in  the  flelh  wa^s 
to  fet  us  an  example  of  our  duty.  As  he  never 
fullained  the  tender  domeftic  relations,  he  could 
not  exhibit  a  dire6l  example  of  the  duties  refulting 
fromi  them.  But  then  his  relation  to  the  church  is 
fo  fimilar  to  that  fiibfifting  between  hufband  and 
wife,  that  the  latter  is  often  compared  to,  and  illuf- 
trated  b}'  the  former.  He  is  called  the  bridegroom, 
and  his  church  the  bride.  Hence  his  love  to  the 
church  is  improved  as  an  argument  to  enforce  on 
hulbands  the  duties  which  they  owe  to  their  wives. 

Having  mentioned  the  love  of  Chrift,  the  ApolUe 
fo  flrongly  feels  the  argument,  that  he  expatiates 
and  enlarges  upon  it.  '*  Chrift,  loved  the  church 
and  gave  himfelf  for  it."  Greater  love  hath  no  man 
than  this,  that  a  man  lay  down  his  life  for  his  friend; 
but  Chrift  commended  his  love  toward  us,  in  thatr, 
wiiiie  we  were  enemies,  he  died  for  us.  He  has 
purchafed  for  himfelf  a  church  with  his  own  blood. 
He  has  redeemed  her  from  bondage,  introduced  her 
into  a  ftate  of  freedom,  and  admitted  her  to  an  in^- 
timate  communion  with  himfelf. 

He  gave  himfelf  for  the  church,  "  that  he  might 
fanclify  and  cleanfe  it  with  the  waftiingof  water  by 
the  word."  The  great  end  for  which  he  brings  us 
xnto  the  church  is,  that  we  might  be  fan6lified.  In 
order  to  our  fan6lification,  he  has  appoint:d  his 
word  and  ordinances,  which  we  are  to  attend  upon 
wi'.h  this  view.  The  work  of  the  Spirit  in  our 
farciifi cation  is  not  immediate,  but  by  his  word 
and  ordinances.  And  it  is  only  in  our  attendance 
on  theie,  that  we  obtain  his  fanftifying  grace.  Do 
r,ot  then  imagine,  that  you  ought  to  ablent  your- 
L  I.  3 


538  Duties  of  ih  [Serm.  XLIV, 

felves  from  the  church,  until  you  are  fan£lified — 
that  you  are  firft  to  become  holy,  and  afterward  to 
-attend  on  the  inflitutions  of  Chrift  as  evidences  that 
you  are  holy.  But  remember  that  '•'  Chrifl  gave 
himfelf  for  the  church,  that  he  might  cleanfe  it 
with  the  wafhing  of  water  by  the  word, and  thus  fi- 
nally prelent  it  to  himfelf  a  glorious  chuich,  not 
having  fpot  or  wrinkle,  or  any  fuch  thing." 

In  the  prefent  (late  there  will  be  fome  fpots  and 
wrinkles  in  the  church.  There  will  be  in  it  fome 
unfan61ified  members;  and  the  faints  themfelves 
will  be  fanftified  only  in  part.  But  in  the  future 
Hate,  the  church  will  be  perfedly  cleanfed.  Hypo- 
crites will  be  utterly  excluded,  and  the  founts  will  be 
fanflified  wholly. 

Chrift  has  given  his  word  and  ordinances,  that  by 
them  his  body  may  be  edilied,  and  that  we  all  may- 
come  in  the  unity  of  the  faith  and  of  the  knowledge 
of  the  Son  of  God  unto  perfe6l  men,  unto  the  rneaf- 
ure  of  the  flature  of  the  fulnefs  of  Chrifl. 

This  example  teaches  us,  that  Chriflians  ougiit 
to  love  one  another — to  bcarone  another's  burdens, 
forgive  each  other's  offences,  and  aflifl  each  other 
in  thofe  fpiritual  exercifes,  which  are  preparatives 
for  heaven.  It  teaches  us,  that  hufbands  are  efpe- 
cia'ly  bound  to  love  their  wives,  and,  by  fuch  kind 
offices,  to  cxprefs  their  love  to  them.  This  is  to 
lo^'c  them,  as  Chriff  loved  the  church. 

Another  rcafon  for  tliis  Jove  in  the  conjugal  re- 
lation is.  that"  whoio  lovcth  his  wife,  loveth  him- 
felf." The  puties  are  one  ficlh,  and  have  one  in- 
tercfl ;  and  "  no  man  hates  bis  own  flefh,  but  nour- 
ifhcs  and  chcrifiies  ir."  Kverv  diihonor  or  injury, 
which  a  n.an  docs  to  To  intimate  a  relative,  recoils 
on  hmifclf.  He  mult  eventually  fuffer  it.  Hi.v 
peace,  reputation  and  proiperity  greatly  depend  on 
the  virtue,  dilcifticin,  Icrcnitv  and  contentment  of 
Ins  wiic.  If  therefore  ho  loves  himfelf.  he  ought 
*o  love  her,  to  bcai  her  burdens,  relieve  her  di fire f^". 


SzRM.  XLIV.]        Chrijlian  Religion.  539 

es,  contribute  to  her  cheerfulnefs.  encourage  her  vir- 
tues, difcover  a  fatisfaftion  in  her  difcreet  behavior, 
and  joyfully  accept  her  friendly  afliftance  in  the 
government  of  the  family,  and  in  the  management 
of  their  common  concerns.  In  cales  of  mi  fern. 
du6l,  he  ought  not  to  upbraid  with  feveiity,  but  to 
expoflulate  with  tendernefi;.  And  in  cales  of  dif- 
ference in  opinion,  he  ought  not  to  oppofe  wiih 
haughtinefs,  but  either  to  convince  by  reafon,  or 
dillent  with  moderation. 

The  happinefs  of  a  parent  depends  much  on  the 
virtuous  manners  of  his  children  ;  and  their  virtue 
will  greatly  depend  on  union  in  the  heads  of  the 
houfehold.  This  union  can  be  preferved  only  by 
a  mild  and  difcreet  carriage  toward  -^ach  other.  If 
the  hufb'ind  is  the  head  of  ^bc  wife,  the  pence  of 
the  family. will  chiefly  lie  with  him.  If  he  expe6fs 
fubmiffion  from  her,  let  him  fill  his  fuperior  (lation 
with  fuch  virtue  and  wifdom,  as  to  obtain  it  with- 
out controverfy.  Submiflion  is  then  moft  tafily 
gained,  when  it  is  mod  obvioufly  merited.  If  there 
is  no  prudence,  dignity  or  virtue  in  the  coaduft  of 
the  man,  he  has  little  reafon  to  expe6l,  and  Itfs 
right  to.  claim  a  cheerful  obedience  from  his  wife. 
— The  man  who  a6is  worthily  in  his  place  at  the 
head  of  a  family,  will  feldom  need  to  enter  into  a 
debate  for  fuperior  authority,  li  will  ufually  be 
yielded  without  reludlance. 

The  fimilitude,  which  the  Apoflle  here,  and  in 
divers  other  places,  dra;vs  between  a  family  and  a 
chu)ch,  fuggefls  to  us  that  religion,  in  every  fami- 
ly, fhould  be  an  objett  of  principal  regard;  for 
without  this  the  reitmbbTuce  will  not  hold.  It  is 
only  the  religious  hufband  who  governs  his  fami- 
ly, as  Chnlt  governs  the  church.  It  is  only  the 
religious  wite.  who  obeys  her  hufband,  as  the 
>church  obeys  Chnil.  Where  the  fpirit  ci  religion 
reigns  in  both,  the  union  will  be  eafv,  and  their- 
jomt  government  will  have  efficarv. 


T 


L  4 


^(x  Duties  oj  the  [Se.rv?.  XLIV. 

As  a  family  ihould  i-cfemble  a  church, fo  itoughfe 
to  be  fubordinate  to  the  church ;  and  the  church 
fhould  aljift  in  the  government  of  it. 

Parents  (hould  early  dedicate  their  children  ta 
Cbnft;  for  he  has  faid,  "  Suffer  little  children  to 
come  to  me,  and  forbid  thern  pot,  for  of  fuch  is  the 
kingdom  of  heaven."  They  fliould  educate  their 
children  for  him  and  feek  his  bleffing  upon  them. 
Thev  fhouid  inflru^t  them  in  his  religion  and  ex- 
emplify it  to  them  in  their  own  daily  converfation. 
They  fhould  affill  their  children  in  their  devotions, 
and  require  their  attendance  on  the  flated  worfhip 
of  the  family.  And,  when  they  arrive  tQ  proper 
age,  parents  fhould  encourage  their  approach  to 
the  ordinances  of  Clirift  in  his  church,  that  thereby 
they  may  be  fanclihed  and  made  me^t  for  the 
church  vv'hich  is  above. 

If  families  were  as  little  churches,  the  church, 
would  receive  from  them  continual  aceeflions;  new 
members  would  be  added  to  it,  and^  Chrifl's  houfe 
would  be  full. 

The  Recline  or  revival  of  religion  will  ufually 
Ireep  pace  with  the  negle6l  or  fupport  of  family  or- 
der and  difciplinc.  And  the  maintenance  of  fami- 
ly religion  depends  pn nothing  more  than  the  union 
of  the  heads.  If  with  them  there  is  ftrife  and  con^ 
tcntion,  the  houfe  will  be  filled  with  confulion  and 
every  evil  work.  If  they  are  divided  in  their  o- 
pir.ions,  and  embittered  in  their  foelings;  if  they 
look  on  each  other  with  jealoufy  and  diflrufl ;  if 
tlicy  frequently  fall  into  paffionate  altercations  and 
difputes;  if  the  wife  pays  no  regard  to  her  huf- 
band's  pleafurr,  and  he  puts  no  confidence  in  her 
difcvction  ;  prayer  v^ill  be  hindered,  or  performed 
without  devotion.  For  how  can  they  unite  in 
prayer^s  and  prai fcs  to  God,  who  unite  in  nothing- 
cifc,  and  arcbecoaae  more  diftantin  affedlion,  than 
il  they  never  had  been  made  one  flefh.  How  can 
'.'."v  command  obedience  from  their  children,  who 


Serm.  XLIV.]        ChriJUan  Religion,  541 

appear  to  have  no  government  of  themfelves  ? — - 
How  can  they  form  their  domeflics  to  virtue,  who 
exhibit  an  example  inconfiftent  with  virtue,  and 
ftiew  themfelves  to  be  wanting  in  a  moil  capital 
branch  of  religion  ? 

Let  U5,  then,  who  fland  in  this  connexion,  by 
reciprocal  love  and  good  offices  honor  our  profef- 
fion  and  promote  each  other's  happinefs,  as  being 
heirs  together  of  the  grace  of  life.  Then  outf  pray- 
ers will  not  be  hindered. 


^^^ 


SERMON      XLV. 


EPHESIANS  vi.  J,2,  3,  4. 

Children^  obey  your  parents  in  the  Lord,  for  this  is 
right.  Honor  thy  father  and  mother  y  which  is  the 
frfl  commandment  with  promife,  that  it  may  be 
well  with  thee,  and  thou  mayejl  live  long  on  the  earth. 
And  ye  fathers,  provoke  not  your  children  to  wrath  ; 
but  bring  them  up  in  the  nurture  and  admonition  of 
the  Lord, 

Im  thefe  words  the  Apoflle  ftates  the 
duty  of  children  to  their  parents,  and  the  duty  of 
parents  to  their  children. 

Wc  will  confider  them  diftinftly.     Firft. 

The  ApoftleaddrefTes  himfelf  tpcA/Z^r^nin  an  ex-* 
hortation  to  obey  and  honor  their  parents.  "Obey 
your  parents  in  the  Lord  ;'*  or  in  compliance  with 
the  command  of  the  Lord,  which  fays,  "  Honor 
thy  father  and  mother.'*  To  enforce  this  exhort- 
ation he  reminds  children,  that  the  command  to 
*'  honor  their  parents,"  is  diftinguiflied  from  the 
others  by  a  particular  promife  of  the  divine  favor. 
*' This  is  the  firfl  commandment  with  promife." — ■ 
The  pioinife  is,  "  Thou  {halt  live  long  en  the 
t<inh."  This  promife  the  Apoflle  interprets,  not 
as  confmcd  (o  temporal  profperity,  nor  yet  as  ab- 
loluttly  infusing  long  life  ;    but    as    fignifyjng    ii:^ 


Serm.  XLV.]         Chrijlian  Religion.  543 

general,  that  "  it  fliall  be  well  with  them  ;  "or  that 
God  will  bellow  on  them  fuch  things,  as  his  per- 
fect ,wifdom  fees  to  be  befl  for  them.  "Obey  your 
parents — for  this  is  right."  It  is  plainly  reafona, 
ble  in  itftlf  and  acceptable  to  God,  that  children, 
who  are  young  and  inexperienced,  weak  and  de- 
pendent, fhould  honor  and  obey  thofe  who  natur- 
ally care  foir  them,  who  are  charged  wi;h  their  fup- 
port  and  education,  and  whofe  iuperior  wifdom 
and  riper  experience,  enable  them  to  judge  for  their 
children  better  than  children  can  judge  for  them- 
felves. 

1  he  obedience  and  honor  ;  which  children  owe 
to  their  parents,  comprife  feveral  ihings,  which  are 
of  great  importance  in  this  relation. 

1.  Children  owe  to  their  parents  an  inward  af' 
JcBion  arid  regard. 

Their  obedi*.^nce  fhculd  flow  from  love,  gratitude 
and  efleem. 

Without  a  correfpondent  principle  in  the  heart, 
external  tokens  of  honor  are  of  little  value.  The 
love  which  parents  bear  to  their  children  entitles 
them  to  reciprocal  affection. 

Confider,  you  who  are  young,  in  what  various 
ways  your  parents  have  expreflfed  and  continue 
ftill  to  teftify  their  regard  for  you.  They  have 
fupplied  the  wants  of  your  helplefs  infancy  ; — 
watched  over  the  motives  of  your  heedlefs  child- 
hood, and  guided  the  fteps  of  your  giddy  and  un- 
thinking youth.  They  have  f^pared  no  pains  to 
inform  your  minds  and  regulate  your  manners,  to 
rear  you  to  manhood,  and  mould  you  to  virtue. — ■ 
They  have  anxioufly  attended  you  in  times  of 
Jicknefs,  and  trembled  for  you  in  hours  of  danger. 
And  your  happy  return  to  health  and  fafety  has 
li'ilcd  their  hearts  with  joy,  and  their  mouths  wiih 
praile.  You,  who  have  feen  a  brother  or  a  fifler 
wrapt  in  the  funeral  (hroud.  have,  at  the  fame  time, 
■'.  Uneifcd    the    anguifh    of   your    parents.        Such 


544  JDiUUs  of  the  [Serm.  XLV. 

would  liai'e  been  their  anguifh,  had  the  fame 
ftiroud  embraced  your  cold  limbs.  How  are  they 
diftreffed,  when,  by  your  unworthy  behavior,  you 
bring  fhame  and  difhonor  on  yourfelves  !  What 
pleafure  fills  their  fouls,  when  they  fee  you  im- 
proving in  knowledge  and  goodnefs,  and  rifmg  to 
reputation  and  efteem  !  All  their  worldly  labors 
and  cares  have  your  welfare  and  honor  for  their 
principal  ohjeft.  Their  eaithly  hopes  and  prof- 
pe6ts  are  in  you. 

Can  you,  my  young  friends,  think  ferioufly  on, 
thefeinflanccs  of  your  parents  regard  and  afFeftion, 
and  not  feel  yourfelves  bound  to  return  love  for 
love  ?  You  love  thofe  companions,  who  affociate 
with  you  in  your  amufements  and  diverfions. — 
Can  you  be  indifferent  to  your  parents,  who  daily 
employ  their  time,  ftrength  and  thoughts  in  pro- 
moting your  comfort  and  welfare,  and  in  laying  a 
foundation  for  your  honor  in  this  world,  and  your 
bappinefs  in  the  next  ? 

If,  at  any  time,  you  feel  une^Cy  under  the  re- 
firaints,  which  they  lay  upon  you,  confider,  whether 
they  have  not  given  you  full  proof  of  their  benevo- 
lence ;  and  believe  that  thde  reflrainls  are  kindly 
intended- 

2.  You  arc  to  honor  your  parents  by  external 
tokens  of  rcfpcfl, 

Solomon,  though  his  regal  dignity  raifed  him 
fupcrior  to  all  around  him,  yet  forgot  not  the  hon- 
or due  to  a  parent.  When  his  mother  approached 
him,  he  lolc  lo  meet  her,  and  bowed  himfelf  to 
her,  and  placed  her  on  his  right  hand. 

The  natural  fuperiority  of  your  parents,  and  the 
irwportant  rcl.uion  which  they  bear  to  you,  oblige 
you  to  be  lubrnuiirc  in  your  carriage,  dutiful  in 
your  mannois.  m\(\  rcfpetlful  in  all  t\Y\t  you  fpeak 
to  tlietn  it!  I  heir  prcfi^ncc,  or  lay  concerning  t.'iern 
in  ihiir  abfcncc. 


Ss.RU.  XLV.]         Chrijllm  Religion,  545 

There  is  aothing  which  {hocks  us  more,  than  to 
fee  4  youth  behave  toward  his  parents  with  info- 
lence,  or  to  hear  him  treat  their  chaiaQers  with 
derilion, 

Never,  my  children,  never  expofe  the  fecret 
failings  of  a  parent.  You  will  thus  bring  difhonor 
on  yourfelvej,  and  on  the  family.  If,  at  any  time, 
you  fliould  have  occation  to  mention  fome  public 
inftance  of  his  mifconduft,  (peak  with  prudent 
caution  and  tendernefs-— with  filial  grief  and  con- 
cern ;  not  in  a  way  of  ridicule,  mockery  and  con- 
tempt. The  impiety  of  Ham  in  deriding  his  fa- 
ther's mifcarriage,  brought  on  him  a  lafting  curfe ; 
while  the  filial  duiifulnels  of  the  other  fons,  in  en- 
deavoring to  conceal  his  ftiame,  entailed  a  bleffing 
on  them  and  their  pofterity. 

3.  You  are  to  o^ey  the  ju ft  commands  of  your 
parents. 

"  Obey  your  parents  in  the  Lord."  You  are 
to  honor  God  as  fupreme,  and  them  in  obedience 
to  him.  "  If  any  man  love  father  or  mother  more 
than  me,"  fays  our  Lord,  '•  he  is  not  worthy  of 
me."  If  a  parent  fhould  enjoin  any  thing  .contra- 
ry to  the  will  of  God,  you  cannot  be  bound  to  o- 
bey  :  For  the  authori  y  of  God,  and  the  obliga- 
tions of  virtue  are  always  fup^rior  to  the  com- 
mands of  mtn.  "  Obey  your  parents  m  all  things ;" 
fays  the  Apoille,  "for  this  is  well  pleafing  to  the 
Lord."  You  muft  make  it  your  firil  aim  to  pleafc 
God;  and,  in  all  things  agreeable  to  his  will,  you 
muft  be  obedient  to  them.  In  matters,  of  which  you 
are  not  competent  to  form  a  judgment,  you  muft 
fubmit  to  their  authority,  and  confide  m  their  fu- 
perior  v/ifdom.  If  in  thefe  cafes  you  err,  the  er- 
ror will  be  to  them,  not  to  you. 

You  fhould  obey  them  cheerfully,  without  com- 
plaining, or  anfwering  again — without  evading  or 
Ihifting  off  their  orders.  P'or  this  you  have  the 
example  of  Chrill,  who,  in  his  youth,   was    fubjed 


546  Dalies  of  iht  fiSeRM.  XLV. 

to  his  parents.  There  is  a  particular  ciirfe  de- 
nounced againfl:  the  child,  "  whofe  eye  mocketh  at 
his  father,  and  defpifeth  to  obey  his  motrjer." 

4,  You  are  not  only  to  obey  their  exprefs  com- 
mands, while  you  are  under  their  authority,  but 
to  rccQive,  w'nh.  decent  2Lnd  humble  regard,  the  in- 
ilrudlions,  counlels  and  reproofs,  which  they  may- 
fee  fit  to  communicate  afterward.  From  their  age 
and  experience  you  may,  perhaps,  derive  fome  real 
benefit,  as  long  as  they  (hall  live.  Though  theif 
auihoriry  will  be  fuperfeded  by  your  rhaturity,  yet 
their  affedlion  for  you  and  relation  to  you  will  be 
terminated  only  hy  death.  Never,  therefore,  reje6l 
wirh  contempt  their  grave  advice  or  ferious  re- 
buke ;  but  hear  it  with  attention,  examine  it  with 
calmnefs,  apply  and  obey  it,  as  far  as  rcafon  will 
juftify.  ''  A  wife  fon  heareth  a  father's  inftruc- 
lion  ;  but  a  fcorncr  heareth  ttot  rebuke.  A  fool 
defpifeth  the  in(lru6^ion  of  his  father  ;  but  he  that 
rcgardeth  reproof  is  prudent." 

5.  You  arc  to  remember,  and,  if  there  is  occafion, 
you  are  alfo  (o  remunerate  the  favors,  which  you 
have  received  from  your  parents. 

You  muft  comfort  and  fupport  them  under  thcif 
infirmiiies,  relieve  the  pains  and  lighten  the  bur- 
den of  their  declining  years,  and  b^  the  ftaff  of 
lluir  totterinn-  agre.  This  is  the  infl;ru(!^lion  of  Sol- 
omon  ;  '•  Hearken  unto  thy  father  who  begat  thee^ 
and  defpifc  not  thy  mother,  when  Ihe  is  old." — • 
I'he  ApoRle  fa^  s,  '■  Let  children  learn  to  Ihevv  pi- 
tty  at  home,  and  to  requite  their  parents  ;"  or 
make  them  a  fuitablc  return,  when  either  poverty, 
age  or  infirmity  calls  for  it  ;  "  for  this  is  good  and 
acceptable  before  Ciod."  An  intlancc  of  this  filial 
piity  we  have  in  |o{eph  the  governor  of  Egyp*^, 
who,  in  a  time  of  general  famine,  feiit  to  his  aged 
father  in  Canaan,  laying,  ''  Come  down  to  me, 
tnry  not — 'Ihou  llialt  dwell  near  to  me,  and  I  will 
i.ouiilh  the?."     Another  inftancc  ive  have   in    Da-« 


Serm.  XLV.]         Chrijlian  Religion.  547 

vid  :  Perfecuted  and  driven  from  place  to  place 
by  the  malice  of  Saul,  he  felt  an  anxious  concern 
for  his  parents,  left  the  enemy  unable  to  apprehend 
him,  fhould  take  vengeance  on  them  :  He  there- 
fore brings  them  into  the  land  of  Moab,  and  fays 
to  the  king,  *'  Let  my  father  and  my  mother,  I  pray 
thee,  come  forth  and  be  with  you,  till  I  know  what 
God  will  do  for  me."  It  was  faid  to  Naomi,  that 
Boaz,  who  had  married  her  daughter,  fhould  be  "  a 
reftorer  of  her  life,  and  a  nourifher  of  her  old  age." 
We  have  a  higher  example  in  our  divine  Savior, 
who,  on  the  crofs, -committed  his  aged  mother  to 
the  care  of  John  his  beloved  difciple.  In  reprov- 
ing the  Scribes  for  their  hypocrify,  our  Lord  men- 
tions this  as  a  moft  abominable  inftance  of  it,  that, 
under  pretence  of  piety  to  God,  they  abfolved  men 
from  their  obligation  to  fupport  their  aged  parents. 
*'  Ye  rejeft  the  commandment  of  God,  that  ye  may 
keep  your  own  tradition  ;  for  Mofes  faid.  Honor 
thy  father  and  mother  ;  but  yQ  teach,  that  if  a 
man  fhall  fay  to  his  father  or  mother,  This  is  a 
gift,"  dedicated  to  God,  "  by  whatfoever  I  might 
profit,  or  maintain  thee,  he  {hall  be  free  from  his 
obligation  to  do  any  thing  for  their  fupport." — 
Thus  fays  he,  '*  Ye  make  the  word  of  God,  of  no 
elFea." 

You  fee,  what  are  the  principal  duties  which  you 
owe  to  your  parents. 

For  your  encouragement  in  the  performance  of 
them,  remember,  that,  to  the  command,  "  Honor 
your  parents,"  God  has  added  a  promife,  "  It  fhall 
be  well  with  you,  and  your  lives  Ihall  be  pro- 
longed." 

In  all  your  temporal  concerns  you  will  enjoy  the 
fmiles  of  his  providence  ;  his  favor  will  multiply 
your  days,  his  bleffing  will  profper  your  labors, 
and  his  goodnefs  will  fupply  your  wants.  His  eye 
will  be  upon  you  for  good  ;  his  ear  will  be  open 
to  your  prayers  ;  and  no  good  thing  will  he 'with- 


5^8  Duties  of  thi  [Serm.  XLV\ 

hold  from  you.  He  will  make  the  pibus  labors 
of  your  parents  fubfervient  to  your  fpiritual  inters, 
eft.  Trained  up  by  their  prudent  care,  in  the  way 
of  wifdom,  and  led  along  by  their  counfel  and  ex- 
ample, you  will  find  the  path  more  and  more 
pleaiant  and  inviting,  as  you  proceed.  Strength* 
ened  and  animated  by  the  power  of  God's  grace, 
you  will  repel  temptations  and  triumph  over  op* 
pofition  ;  you  will  run  and  not  be  weary,  you  will 
walk  and  not  faint.    We  proceed, 

vSecondly.  To  the  other  branch  of  our  fubjeft, 
which  is,  The  duty  of  parents  to  their  children.—* 
"  Ye  fathers,  provoke  not  your  children  to  wrath  l 
provoke  them  not,  left  they  be  difcouraged  ;  but 
bring  them  up  in  the  nurture  and  admonition  of 
the  Lord."  This  is  agreeable  to  the  wife  man's 
advice,  "  Train  up  a  child  in  the  way  in  which  he 
fhould  go."  It  is  illuftrated  in  the  example  of  A- 
braham,  "  who  commanded  his  children  and  his 
houfchold  after  him,  and  they  kept  the  way  of  the 
Lord." 

Paul  v/=li  underftood  human  nature  j  he  wifely 
judged  v/hat  kind  of  difcipline  in  a  houfehold 
would  be  moft  fuccefsful.  In  both  the  epiftles  in 
which  he  treats  on  family  government,  he  cautions 
parents  not  to  diicourage  the  hearts,  and  break  the 
Ipirits  of  their  children,  by  provoking  their  paf- 
uons.  It  is  a  caution,  which  deferves  the  atieniion 
of  all,  who  are  placed  at  the  head  of  families.  In 
thcfe  little  focietit's  there  muft  be  government,  as 
well  as  in  larger  ;  but  it  mult  be  a  rational,  not  a 
pnfhonatc — a  mild  and  fteadv,  riot  a  wanton  and 
licorous  goveinuicnt.  We  mull  lead  and  invite  our 
rhihliTu  ^ilon'T  m  the  parh  of  duty  by  inftruclion* 
ar'^iimcnt  and  cxainnk;,  nut  urge  and  drive  them 
by  force  and  terror.  The  farmer  will  animate,  the 
latter  will  diicourage  th(;m, 

The  rtpolllc  has  a  particular  regard  to  the  rdi~ 
f^ioj.i  cducali'm  of  children.      Thi.s    i?    the    proper 


S'erm.  XLV.]         Chtijiian  Religicn,  549 

import  of  the  phrafe,  *'  Bring  them  up  in  tlie  nur- 
ture and  admonition  of  the  Lord."  hy  good  iii- 
ftru6tion  and  example  nourifti  them  up  in  the  doc- 
trine of  Chrift.  This  is  the  principal  thing  :  But  in 
connexion  with  this^  ther6  mud  be  alfo  ati  atten- 
tion to  the  nurture  of  their  bodies,  and  their  pre- 
paration for  bufmefs  and  ufefulnefs  in  the  world. 

In  all  parts  of  the  education,  which  we  beftow 
upon  them,  and  the  government  which  we  exercifa 
over  them,  we  mull  attend  to  this  caution,  "  not 
to  provoke,  but  encourage  them.** 

1.  Parents  are  to  inJlruB  their  children  in  the 
doftrines  and  duties  of  religion. 

Children  come  into  the  world  ignorant  and  unin- 
formed. The  principles  and  rudiments  Ot  religion 
mull  be  gradually  implanted  in  them,  as  they 
grow  up  to  a  capacity  of  receiving  them.  And  to 
whom  does  it  fo  naturally  belong  to  implant  thcfe 
feeds,  as  to  you,  under  whofe  care  and  authority 
God  has  placed  them  ?  You  can  beft  addrefsyour- 
felves  to  their  capacities  ;  you  have  the  moll  fre- 
quent opportunities  to  converfe  with  them  ;  and 
their  affeftion  for  you  and  confidence  in  you  will 
give  your  inftrudions  a  peculiar  advantage. — • 
Therefore  God  has  given  it  in  lolemn  charge,  "  that 
you  diligently  teach  them  his  laws,  and  talk  of 
them,  when  you  fit  in  your  houfes,  when  you  walk 
by  the  way,  when  you  lie  down,  and  when  you 
arife." 

This  work  mull  be  begun  early,  before  their 
minds  are  warped  by  corrupt  opinions,  and  hard- 
ened by  vicious  habits.  "Whom  {hali  you  teacH 
knowledge,  and  make  to  underftand  do6trine  ? — « 
Them  who  are  weaned  from  the  milk  and  drawn, 
from  the  breatl." 

You  mufl  gently  lead  them  along  from  the  more 

plain  and  eafy  to  the  more    difficult    and    fublime 

truths  of  religion.     "  There  mull  be  here  a    little, 

and  there  a  little."     Plunge  them  not  at  once  into 

M  M 


550  Duties  cf  the  [Serm.  XLV, 

deep  myfleries,  nor  lead  them  too  fall  with  a  mul- 
titude cf  precepts,  left  they  be  difcouraged.  Our 
Savior  fpake  the  word  to  the  peopK^  in  parables, 
as  they  were  able  to  hear  it.  He  taught  the  truth 
to  his  difciplcs  gradually,  as  they  could  bear  to 
receive  ir.  lie  was  careful  not  to  put  new  wine 
into  old  bottles,  left  the  bottles  fhouid  buvft,  and 
the  wine  be  loll. 

Think  not  that  this  attention  is  due  to  your 
children  only  in  their  firll  years  ;  continue  it  as 
long  as  they  are  under  your  care.  "  Precept  mufl 
be  upon  precept,  and  line  upon  line,"  that  they 
may  hear  the  word  of  the  Lord. 

2.  Consent  not  yoarfelves  with  giving  your 
children  good  inftructions  ;  but  endeavor,  by  ar- 
guments, exhortations  and  reproofs,  to  form  their 
lives  according  to  your  inftrudions. 

Carefully  watch  their  temper  and  manners.  If 
you  difcover  in  them  a  vicious  propenfity,  check 
and  rcRrain  it,  before  it  is  grown  into  a  habit. — 
Let  not  parental  fon. I nefs  aiake  }  ou  blind  to  the 
faults  which  appear  in  them,  or  deaf  to  all  com- 
'  plaints  made  cigainft  them.  But  to  avoid  this  par- 
tiality, you  mud  not  run  into  extreme  feverities, 
or  unrealonablo  jealoufics. 

i'.'vcr  carry  a  Heady  hand,  and  maintain  a  tem- 
perate dilciplinc. 

\  ou  may  have  occafjon  to  ufe  your  parental 
auJioMLy  ;  but  fee  that  you  ufo  it  with  prudence, 
model  aiiuu  and  dignity,  (iivc  your  children  to- 
kens (){  approbation  or  diflike,  as  they  do  well,  or 
ill.  J'ut  take  not  fcvere  notice  of  trivial  miRakes 
and  arcidini.il  flips  ;  this  would  difcourage  them. 
N'(  ith:'i-  conni\-c  at  great  and  dangerous  faults  ; 
t];i    would  tend  to  luirdcn  th^m. 

Solomon  l.iys,  '•  The  lod  and  reproof  give 
wilclorn."  H.illy  icproofs  and  paliionate  cor- 
rtxtic;ns  (liould  be-  avoided.  Thefe  bring  gov- 
ermii'jut  into  coiUempt.     Uut  then,  to  avoid   rigor, 


2erm.  XL\^]         Chriftian  Religion.  551 

you  muft  not  wholly  let  go  the  rrins  of  govern- 
ment :  A  child  left  to  himfelf,  brings  himlelf  to 
ruin  and  his  parents  to  fhame.  "  David  dilpleafed 
not  his  fon  Adonijah,  at  any  time,  faying,  Why 
haft  thou  done  fo  ?"  But  the  good  king  had  caufe 
to  repent  of  his  indulgence,  when  he  faw  this  fon 
attempt  to  ufurp  the  kingdom.  Small  faults,  in- 
deed, had  better  be  overlooked  entirely,  than  re- 
proved and  puniflied  with  fliarpnefs  and  feverity. 
But  where  a  fault  is  great  in  itftlf,  often  repeated, 
or  obftinately  perfifted  in,  there  lenity  and  con-i 
nivance  become  criminal. 

Eli,  the  prieft  and  judge  of  Ifrael,  ufed  a  very- 
unbecoming  moderation,  when  he  thus  rebuked  the 
fcandalous  behavior  of  his  fens;  "Why  do  ye 
iuch  things  ?  1  hear  of  your  evil  dealing  by  all  the 
people  ;  nay,  my  fons,  for  it  is  no  good  report  that 
1  hear  of  you  ;  you  make  the  Lord's  people  to 
tranfgrefs/'  God  therefore  declares,  "I  will  judge 
the  houfe  of  Eli  for  ever,  for  the  iniquity  vv^hich  he 
knoweth,  becaufe  his  fons  made  themfclves  yile 
and  he  reftrained  them  not." 

Let  your  dilcipline  be  cool  and  difpafRonatc, 
that  it  may  appear  to  proceed  from  tender  con- 
cern, not  from  wrath  and  revenge. 

Frequent  threatenings  you  mull  forbear.  Thefe 
weaktin  authority  far  more  than  they  deter  from 
iniquitv. 

Cfixiie  the  fittefi  Feafons  of  addrcfling  your  chil- 
dren. The  Lord's  day,  an  awakening  providence, 
a  family  afflldion  and  the  deaths  of  young  per- 
fonji,  may  be  improved  to  give  weight  and  energy 
to  your  counfcls. 

3.   Pvegulate  th?  diverOons  of  your  rhildien. 

They  are  not  to  be  excluded  fiotn  ail  aniufe.- 
mcnts.  Too  fcycre  rcftraints  ^vould  dilcouiage 
lb  em.  But  then  be  careful,  that  their  recreations 
are  innocent  in  (heir  nature  ;  that  they  are  well 
timed  ;  and  that  they  are  ufed  wiih  moderation. -— 
M  M  2 


552  Duties  of  the  [Serm.  XLV* 

Thus  they  may  contribute  to  health,  cheerful nefs, 
urbanity  and  benevolence.  Diverfions  of  the  op- 
pofite  defcription  injure  the  body,  corrupt  the 
mind,  and  vitiate  the  m'anners. 

Guard  your  children  againfl  the  fnarcs  of  evil 
company.  Redrain  them  from  ail  intimate  focie- 
ty  with  the  profane,  the  lewd,  the  intemperate  and 
the  fcofFers  at  relin:ion.  *'  He  who  walketh  with 
wife  vatn,  will  be  wife  ;  but  a  companion  of  fools 
will  be  deilroyed." — "  Bieifed  is  he  who  walketh 
not  in  the  counfel  of  the  ungodly,  nor  ftandeih  in 
the  way  of  finners,  nor  (itteth  in  the  feat  of  the 
fcornfnl ;  but  he  delightelh  in  the  law  of  the  Lord, 
and  therein  dolb  meditate  day  and  night." 

4.  Maintain  the  worfhip  of  God  in  your  houfes. 
This  is  a  mean  of  religion  :  And  religion  can  never 
fiourifh,  where  the  means  of  it  are  rteglefted. 

The  young  members  of  your  family  will  form 
their  ftntiments  in  a  great  meafure  from  your 
practice.  If  you  negleiSl  prayer  to  God,  they  will 
eaGly  cafi;  off  the  fear  of  him.  If  they  entertain 
^n  idea  that  you  are  indifferent  to  religion,  your 
ferious  exhortations  and  reproofs  will  be  unfelt 
and  difrcgaided.  Abraham,  who  commanded  his 
children  after  him,  preferved  a  facred  intercourfe 
with  Cod.  Wherever  he  pitched  his  tent,  there  he 
erected  an  altar.  It  was  the  refolution  of  Jofhua, 
that  as  for  him  and  his  houfe,  they  would  ferve 
the  Lord.  The  Apoflle  exhorts  Chriftians  to 
"pray  always  with  all  prayer."  If  there  are  any 
reafons  to  worfhip  God  at  all,  there  are  realons  for 
family  worfhip.  Whoever  denies  his  obligation  to 
this,  will  natuially  difcard  all  forms  of  devotion. 
G(id  therefore  ranks  among  the  Heathens  fuch  fam- 
ilies, as  call  not  on  his  name.  Every  Chrifkian 
family  fliould  be  a  church,  as  the  Apoflle  inti- 
mates, when  he  falutcs  mailers  of  families,  and  the 
churches  in  their  refpeQive  houfe?. 


Serm.  XLV.]       'Chrijlian  Religion,  553 

Let  your  domeflic  worfliip  be  maintained  fleadi- 
\y,  withont  unnecefTary  omiffions,  and  performed 
folemnly,  without  any  appearance  of  levity.  Let 
it  not,  however,  be  protra6led  to  a  tedious  length, 
left  it  weary  the  attention  and  excite  a  difguft  in 
tender  minds  ;  but  let  it  be  prudently  adapted  to 
the  circumftances  of  the  feveral  members  of  your 
houfehold,  that  it  may  tend  to  edification,  not  to 
difcouragerrvent. 

5.  Lee  your  converfation  be  exemplary. 

It  was  David's  refoluiion,  "  I  will  behave  myfelf 
wifely  in  a  perfeft  way  ;  I  will  walk  within  my 
houfe  with  a  perfeft  heart  ;  I  will  fet  no  wicked 
thing  before  mme  eyes."  Happy  if  you  can  ap- 
peal to  your  children  in  the  language  of  the  A- 
poflle  to  the  Theffalonians,  "  Ye  are  witnelfes, 
how  hoiily,  juftly  and  unblameably  we  have  be- 
haved ourfelves  among  you."  And  to  the  Phiiip- 
pians,  ''  Thofe  things  which  ye  have  learned  and 
received,  and  heard  zxidjeen  in  me,  do,  and  the 
God  of  peace  will  be  with  you." 

Without  example,  your  inftru£lions  and  re- 
proofs will  be  languid  and  inefficacious.  They 
will  be  heard  wiih  inattention,  and  treated  with 
negle£l. 

6.  Train  up  your  children  to  diligence  in  fomc 
honeft  bufmefs. 

This  is  not  only  necefiary  to  their  fupport  and 
ufefulnefs  in  life,  but  important  in  a  religious 
view.  Idlenefs  is  the  bane  and  ruin  of  the  young. 
It  begets  an  indolence  and  deadnefs  to  every  thing 
great,  manly  and  virtuous,  and  invites  every  temp- 
tation and  vice.  ^'Thii  devil ,  fays  one,  "tempts 
the  a6live  and  vigorous  into  his  fei-vice,  knowing 
whar  p!oper  inflrumenfs  they  are  to  do  his  drudge- 
ry  ;  but  the  flothful  *and  idle,  no  body  havmg 
hired  them  and  fet  them  on  woik,  lie  in  his  way  ; 
he  Rumbles  over  them,  as  he  goes  about.  They 
ofFcr  themfelves  to  his  fcrvice,  and,  having  nothing 
M  M  o> 


554  Duties  of  the  [Serm.  XLV. 

to  do,  they  even  tempt  the  devil  to  tempt  them,  and 
take  them  in  his  way/' 

Be  not,  however,  rigorous  in  your  exa6lions  j 
bind  not  on  them  heavy  burdens,  left  they  be  dif- 
couragcd  ;  but  be  reafonablein  your  requirements, 
allow  them  proper  relaxations,  and  give  them  time, 
and  furnifh  them  with  means,  for  the'  culture  of 
their  minds,  and  for  their  improvement  in  ufeful 
knowledge. 

Finally  :  Commend  your  children  to  God,  and 
to  the  word  of  his  grace,  who  is  able  to  blefs  them^ 
and  make  them  blclfings  in  this  world,  and  to  pre- 
pare them  for,  and  bring  to  an  inheritance  among; 
them  v.'ho  are  fanflrified. 

V.cmember,  that  there  is  a  fpccial  promife  an- 
nexed o  the  command,  which  enjoins  the  recipro- 
cal duiics  between  children  and  their  parents.  If 
you  bring  them  up  in  the  ways  of  God,  and  they 
undor  your  prudent  care  and  influence  walk  therein, 
it  will  be  well  with  them;  and  in  their  profperity 
)ou  will  have  a  reward.  The  fcripture  contains 
indU)'  promiies  of  divine  concurrence  with  parent- 
al g')vernmeni,  and  of  the  divine  blefling  on  filial 
cbrrlicncc.  If  you  wifh  to  lee  vour  children  prol- 
parous  in  the  wor'd.  reput;ible  in  Ibcictv  and  ufe- 
ful to  m.'.iikind  ;  if  vmi  wiHi  to  fee  them  virtuous 
1kh\  to  cxp  rience  i.hcir  dutiful  attention  in  your 
<1< dining;-  vears.  nnd  to  cnic'tain  the  pleafmg  ho^c 
of  i!u  ir  (':Lrnal  friic;^\-  in  the  future  world,  then 
hv\\\•^  iV.cw.  uj)  '>n  \h^  muture  and  admonition  of 
the  [.ord.  -Vbiahain  commanded  his  childien  — 
(iod  prc'uiifcd  that  they  iliould  keep  the  way  of 
th  •  l.urd,  and  {\\.\t  he  would  bring  on  him  and 
tii.m.  tlu'  ;^!tat  and  <::ood  things  which  he  had 
!pok:n.  \\l-  pMiuadcd  then  bv  ihe  commands  and 
ji.o;-,i;(c\>  1)1:  (mvu  —  hy  ^our  love  fo  your  chil- 
<lr  n  — bv  yoMf  C'>;!(:>  rn  lor  their  earthly  comfort 
Ki'l  l;:-avc:n!\  liippinvrs — 'Ay  \our  regard  to  your 
P'.acc,  h.opc  and  jcy — bj- }Our   obligations'  to 


n 


Serm.  XLV.]  Chrijtian  Religion,  555 

fociet)' — by  your  benevolence  to  mankind,  and 
Particularly  to  the  rifing  race — by  the  duty  which 
you  owe  to  God  and  men — to  the  prelcnt  and 
lucceeding  generations,  that  you  prefent  your  chil- 
dren to  God,  train  them  up  in  his  leivice,  and 
teach  them  to  keep  bis  ways. 


M  M  4 


SERMON      XLVt 


EPHESIANS  vl.  5- 


Servants.  he  obedient  to  them  which  are  your  maflcrs^ 
according  to  the  Jlcjh,  with  fear  and  trembling,  in 
finglenefs  of  your  hmvt  as  unto  Chrijl  ;  not  with 
eye  fervice,  ai  vien  plea/irs^  hiU  as  the  fervants  of 
Chrif,  doing  the  will  of  God  from  the  heart  ;  with 
good  will  doing  fsrvi(c,  as  io  the  Lord,  and  not  to 
men  ;  knowing  th^t  whatfoever  good  thing  any  man 
doth,  the  fame  fhall  lie  recsivc  of  the  Lord,  whether 
he  be  bond  orjree. 

And,  ye  maflers,  do  the  fame  things  unto  them,  for^ 
bearing  threatening,  knowing  that  yviir  rnajler  alfo 
is  in  heaven,  neither  is  thtre  any  refpeB,  of  perfom, 
with  him. 

Ix  the  preceding  verfes  the  Apoftle 
explains  the  reciprocal  duties  of  hufbands  and 
wives,  and  of  parents  and  children.  In  the  words 
now  read,  he  Hates  the  mutual  obligations  of  rnaf- 
tu;s  and  (ervanis.  Thefc  three  fets  of  duties  com- 
prehend all  thofc  which  refult  from  domeilic  rela- 
ti(jns. 

Under  the  nnme  of  fervants  he  doubtlefs  means 
iO  include  all  ihofe  fubordinate  members  of  a  fam- 
ily, who  arc  not  cliildr. n,  whether  they  be  flaves, 
tjiopevlv  !n  called,  or  fervants  for  a  term  of  years- 


Serm.  XLVI.]        Chrijian  Religion,  ^57 

His  enjoining  on  fervants  obedience  to  tbeir 
mailers,  implies  a  conceffion,  that  there  might  be, 
and  was  then  fuch  a  relation  as  mafter  and  fervant, 
in  Chriftian,  as  well  as  in  Heathen  and  JewiQi 
families. 

The  law  of  Mofes  provided,  that  a  Jew  might 
be  fold  for  the  payment  of  a  debt,  or  for  the  com- 
penfadon  of  an  injury  done  to  a  neighbor,  partic- 
ularly by  theft  ;  and  that  in  cafe  of  extreme  pov* 
erty,  one  might  fell  his  own  children.  But,  in  thef? 
cafes,  the  faie  was  to  be  made  to  one  of  his  own  na- 
tion, not  to  a  flranger  •  and  the  fervitude  was  to 
be  only  for  a  limited  time,  not  for  life.  It  was  ta 
expire  in  the  next  Jubilee  ;  fo  that  it  could 
not  coniioue  longer  than  fix  years.  And  the  per- 
fon  fold  was  10  be  treated  with  humanity,  ancj 
kindnefs  ;  not  as  a  flave,  but  as  a  hired  fervant. 

Of  the  neighboring  nations  the  Jews  might  pur- 
chafe  flaves.  Thefe  they  might  retain  in  bondage 
through  life,  and  ufe  as  their  property,  by  felHng 
or  exchanging  them,  or  by  difpofing  of  them  to 
their  children. 

The  Supreme  Lord  of  the  Uoiverfc,  for  holy  ancj 
wife  reafons,  was  pleafed  to  give  the  Jews  a  per- 
miffion  to  extirpate  the  nations  of  Canaan  ;  at  leaft; 
fuch  of  them  as  would  not  accept  conditions  of 
peace,  and  fubmit  to  become  tributaries.  And  as 
it  was  a  common  ufage  among  thole  nations  to 
make  flaves  of  captives  taken  in  war,  God  allowed 
the  Jews  to  purchafe  flaves  of  them.  3'Jt  the  par- 
ticular permiiTion  given  to  the  jews,  is  not  a  gen- 
eral warrant  for  us  to  do  the  fame  ;  any  more  than 
the  leave  granted  them  to  difpolfefsthc  CanaaniteSj^ 
is  a  warrant  for  us  to  difpoffefs  all  Healliens,  Infi- 
dels and  Heretics,  who  are  inferior  to  us  in  power- 
Men  have  their  natural  rights,  independently  of 
their  religious  charafter  ;  and  we  may  no  mojc  in- 
vad'^  the  rights  of  Heathens,  than  they  may  inv24fi. 


558  Duties  of  the         [Serm.  XLVI, 

ours.     Religion  makes  no  alteration  in  mens'  civij 
or  natural  relations  and  obligations. 

There  are,  however,  certain  cafes,  in  which  men 
may  rightfully  be  deprived  of  their  natural  liberty 
for  a  time,  or  for  life.  The  Apoftle  fays,  "  Let 
every  man  abide  in  the  calling  wherein  he  is  caiU 
ed. 

Art  thou  called,  being  a  fervant,  care  not  for  it; 
but  if  thou  mayeft  be  made  free,  ufe  it  rather." 
He  concedes,  that  liberty  is  defirable,  and  what 
every  man  ought  to  choofe.  But  if  he  cannot  in- 
nocently obtain  it,  he  mufl  patiently  endure  the 
want  of  it.  When  he  gives  inflrutlions  to  mafters 
how  to  treat  their  (ervants,  he  fuppofes,  that  it  may, 
in  fome  cafes,  be  right  for  Chriftians  to  have  fer- 
vants,  oiherwife  he  would  have  ordered  thofe  who 
had  fervants  immediately  to  difmifs  them.  When 
he  exp]ains  the  duties  of  fervants,  he  fjgnifies,  thai; 
fuch  as  could  not  innocently  obtain  their  freedom, 
fhould  contentedly  rem.ain  in  fervitude.  When 
Onefimus  deferred  his  mafter,  and  in  his  abfence. 
became  a  Chriflian,  Paul,  far  from  juflifying  his, 
defcrtion,  fent  him  back  to  his  mafler. 

There  is  anatural  fubjeftion,  which  children  owe 
to  their  parents,  and  though  neither  reafon  nor  fcrip- 
turc  fixes  any  certain  period,  when  this  fubje£lion 
fhould  terminate  ;  yet,  in  general,  it  is  plain,  tbiat 
tlu'  fubjcction  ought  to  continue  to  that  time  of 
life,  v\lun  children  are  ufualiy  capable  of  fupport- 
?!ig  at'.d  govcrnincr  themfelves.  And  becaufe  they 
.re  not  competent  judges  for  themfelves  in  this 
riMttcr,  the  civil  authority,  in  moft  focieties,  fixes. 
rli"  ;ijZO,  at  wliich  they  fliall  be  at  their  own  difpo- 
fal. 

As  p;! yen's  are  (o  piovidc  for  their  children,  fa 
fji<y  .■!''-'  '"  jU^^D^"-  by  what  ways  and  means  they 
bill  cm  d'j  It.  And  wlicncver  they  think  proper, 
tbcy  have  an  unduubt'd  rjght  to  put  their  children 


Serm.  XLVI.]         Chrljlian  Religion,  55<>. 

under  the  care  of  others.  This  is  only  to  transfer 
their  own  authority  for  their  childrcns'  benefit. 

Excepting  the  cafe  of  parental  authority,  or 
gundianfhip  which  comes  in  its  place,  I  do  not 
conceive  that  any  can  rightfully  be  made  fervants, 
but  either  with  their  own  con  Tent,  or  for  fome 
criminal  adion  by  which  they  forfeited  their  Hb- 
crty, 

A  man  may.  no  doubt,  alienate  to  another  his 
natural  liberty  by  contra6l  for  a  limited  time, 
when  he  a  prehends  this  will  be  for  his  own  bene- 
fit and  ■'avantage.  And  fuch  a  contra6l  he  is 
hour  ;  Lo  fulhi,  as  much  as  any  other. 

Societies  have  a  right  to  make  laws  for  the  com- 
mon fafcty  ;  and  to  annex  fuch  (anflions,  as  are 
ncccifary  to  give  cfhcacv  to  iheir  laws.  If  certain 
Ciimes  may  be  punifhed  with  death,  as  feems  gen- 
erally to  be  fuppofed  ;  oih-.rs  way  clearly  be  pun- 
jihed  with  the  deprivation  of  liberty  for  a  time,  or 
for  life.  And  if  a  man,  by  any  crime,  incurs  the 
lofs  of  liberty,  he  m.ay  rightfully  be  held  in  fervi- 
tude.  But  to  take  away  one's  natural  liberty  by 
force,  without  a  forfeiture  on  his  part,  is  as  un- 
iuhiliable,  as  to  take  away  his  property,  or  his  life. 
By  the  divine  law,  the  Healing  of  a  man  to  fell 
him  for  a  flavc,  was  to  be  puniihed  wnih  death. 

It  b-  ing  admitted,  that  there  may  be  in  families 
fuch  a  relation  as  mafler  and  fervant,  let  us  attend 
to  the  duties  which  belong  to  it. 

We  wili,  firfl,  confider  the  duties  of  fervants, 
with  the  encouragement  fubjoined. 

1.  They  are  "  to  be  chcdimt  to  their  mafiers — 
to  obey  them  in  all  thin^rs." 

This  mull  be  un^erRood  with  the  fame  limita- 
tion, as  a!l  other  commands  enjoining  relative  du- 
ties. We  are  to  "  obey  (iod  rather  than  men." 
Our  fird  obiigario!is  arc  to  hA7n  ;  and  only  in  thofe 
ihmgs  vvinch  he  allows  can  we  owe  fubjeSlion  to 
Jiiem,     No  human  authority  c:iv.  bind  u.-;  in  oppo-.' 


560  Duties  of  the  [Serm.  XLVL 

fition  to  the  laws  of  virtue  and  righteoufnefs.  Ser- 
vants mufl  "  be  obedient  to  their  matters,  as  to 
Chrift,  doing  the  will  of  God  from  the  heart." 
They  no  farther  obey  their  mafters,  according  to 
the  will  of  God,  than  they  make  his  will  the  rule 
and  meafure  of  their  obedience  to  their  mafters. 
They  have  no  right  to  withhold  obedience,  on  pre- 
tence that  the  matter  enjoined  may  not  be  for  their 
matter's  intereft.  But  they  are  bound  to  withhold 
it,  when  they  know  the  thing  required  is  contrary 
to  God's  command. 

2.  Servants  owe  their  mafters  reverence^  as  well 
as  obedience. 

The  Apoftle  fays  to  them,  "  Obey  your  mafters 
■with /car  and  trembling."  Entertain  a  refpeft  for 
the  fuperiority  of  their  ftation — a  concern,  left  you 
prejudice  their  intereft — a  fear  left  you  incur  their 
difpleafure.  Do  nothing  unneceffarily  to  provoke 
them — adjuft  your  manners  to  their  inclination  ; 
and,  as  far  as  innocence  will  allow,  pleafe  them 
well  in  all  things.  The  Apoftle  Peter  gives  fimil- 
ar  advice,  "  Be  fubje^l  to  your  mafters  with  all 
fear,  i)ot  only  to  the  good  and  gentle,  but  to  the 
froward."  II  they  are  men  of  hafty  and  difficult 
tempers,  then  condud  toward  them  with  the  great- 
er caution  and  prudence.  Never  difturb  them 
ncedlefsly,  nor  irritate  them  wantooly  ;  but  by 
your  cafy,  accommodating  and  difcreet  carriage, 
foftcn  the  harfhncfs,  and  fmoothe  the  rqggcdnefs 
of  iheir  fpirifs. 

3.  From  fcrvawts  there  is  an  honor,  as  well  as, 
fear,  due  to  their  mailers. 

'■'■  Lcr  ns  many  fervants  as  are  under  the  yoke, 
count  their  awn  matters  worthy  of  all  honor,  that 
the  n  \T-ne  of  Cod  and  his  do6lrine  be  not  blaf- 
phemcd  ;"  or  that  the  gofpel  be  not  reproached  a- 
niong  infidcis,  as  if  it  encouragi'd  the  mlolence  of 
fervants.  "  And  ihcv  who  have  believing  matters, 
j-.-t  them  not  dcfnifc  them;"  or  treat  them  as  if  they- 


Serm.  XLVI.]         Ckrijlian  Religion,  561 

were  but  equals,  "  becaule  they  are  brethren"  ill 
the  Chriftian  relation  ;  for  this  diflblves  not  mens* 
natural  and  civil  relations  ;  "  but  rather  let  them 
do  ferviee'*  to  fuch  mafters  the  more  cheerfully, 
*•  becaufe  they  are  faithtul  and  beloved." 

Servants  muft  not  only  treat  their  mafters  re> 
fpeftfully  in  their  prefence,  but  be  tender  of  their 
honor  and  reputation  at  all  times — not  fpeaking 
evil  of  them — not  reporting  every  inftance  of  mif- 
conduft  which  they  obferve  in  the  family — not 
complaining  of  the  government  which  they  are  un- 
der, unlefs  the  occafion  be  urgent  ;  and  then,  only 
to  thofe  from  whom  they  are  to  expefl  redrefs. 

4.  Cheerfulnefs  in  their  obedience  is  recommend- 
ed by  the  Apoflle.  '•  With  good  will  do  fervice.'* 
''  Be  obedient  to  your  mafters — pleafe  them  well 
in  all  things,  notanfwering  again,"  not  murmuring, 
objecting  and  cavilling  ;  but  a6ling  with  a  ready 
mind." 

5.  i)?%(?MCc  or  faithfulnefs  is  another  duty  which 
they  owe  to  their  mafter. 

They  fliould  confider  his  bufinefs  ?is  their  own  ; 
and  ad;  in  it  with  the  fame  attention  and  care,  as 
if  they  were  immediately  interefted.  They  fliould 
ferve  him  "  with  finglenefs  of  heart,  not  with  eye 
fervice" — and  "  with  all  good  fidelity,"  "  not  pur, 
loining"  his  property,  neglefting  his  bufinefs,  or 
doing  his  work  deceitfully. 

6.  They  are  to  be  patient  and  Juhmijfive,  though 
they  meet  with  ufage  more  fevere  than  they  think 
reafonable  ;  not  breaking  their  own  obliga- 
tions, or  deferting  their  matter's  fervice  for  trivial 
caufes,  but  bearing  his  fmaller  indifcretions,  with- 
out complaint  ;  and,  in  cafes  of  real  injury,  feek- 
ing  relief  in  a  prudent  manner,  and  by  lawful 
means.  "  Be  fubjeft  to  the  froward,"  fays  the  A- 
poftle,  '*  as  well  as  to  the  good  and  gentle." — "Let 
every  man  abide  in  the  calling  wherein  he   is  catl«» 


1^6^  Dul'us  af  the         [Serm.XLVL 

ed.  Art  thou  called  being  a  fervant,  care  not  for 
It  ;  but  if  thou  mayefl  be  made  free,  ufe  it  rather." 

Filially  :  J  a  all  t\\dx  fervice,  they  fliould  a6i 
with  an  aim  to  plcafe  God,  and  to  obtain  his  ap- 
probaiion.  '•  Be  obedient  to  your  inafters  as  to 
Chilli — with  good  will  do  fervice,  as  to  the  Lord, 
and  nor  to  men." 

A  regard  to  God  is  to  be  the  governing  princi- 
f)le  in  all  the  duties  of  the  iocial  life,  as  vvdl  as  in 
thofe  of  piety.  Even  the  f.^rvanc  is,  on  this  prin- 
ciple, to  obey  his  mafLer.  Whan  this  governs  us, 
then  our  fecular,  domsftic  and  civil  duties,  becoine 
a  part  of  pure  and  undefiled  religion. 

By  v;^^y  of  encouragement  tofervants,  the  Apof- 
tle  fa)-s,  "  With  good  <vili  do  fervice  as  to  the 
Lord,  and  not  to  men,  knowing  that  wharfoever 
good  thing  any  man  doth,  the  fame  fhail  he  re- 
ceive o^  the  Lord,  whether  he  be  bond  or  free."  In 
Chriil  Jefus  there  is  no  dillinttion  of  bond  or  free, 
rich  or  poor  :   They  are  all  one  in  him. 

Mankind  are  called  to  ferve  God  in  various  (la- 
tions  and  capacitic,?.  Some  act  in  a  larger,  and 
fome  in  a  narrower  fpherc.  Some  are  appointed 
to  higher,  and  fome  to  humbler  ferviccs.  But  all 
are  the  fervants  of  God  ;  ail  arc  accountable  to 
him  ;  all  fli  'uld  walk,  not  as  plcafing  men,  but 
God  who  fearcheth  the  heart.  We  efteem  and  re.-, 
gard  out  fellow  men  very  much,  according  to  ex- 
tern.il  dillintiions  of  rank  and  fortune.  God  looks 
on  th(ir  licarts — he  approver,  or  condemns  them 
;:ccoiding  to  the  di[Terence  of  real  chari6lers.  The 
fervant,  v.- ho  from  the  lieart  does  (jod's  will,  and 
a/,"ts  wi'h  fidelity  and  diligence  in  his  humble  fta- 
(lOM,  airiiini^  in  all  things  to  pleale  the  Supreme 
is,<(\,  aiid  in  ohcclicncc  to  him,  ier\'ing  his  earthly 
i;i after,  and  hoping  for  acceptance  lluough  the  a- 
tou' mcnt  ol"  the  gieat  Rrdcemer,  fins  man  is  zf; 
liigh')-  appiovcd.  and  will  be  as  (urcly  rewarded 
;n  h'.avt-i),  ai  il  hv.  h.id  acted  on  the  iiiofl  conlpcu  • 


Serivi.  XLVI.]         Chrijllan  Religion,  563 

ous  theatre,  or  moved  in  the  largefl:  circle.  Our 
future  happinefs  depends  not  on  external  circum- 
flances,  but  on  the  holy  difpofitions  and  tempers 
of  the  hidden  man  of  the  heart.  While  the  unbe- 
lieving maRer,  or  the  impious  monarcli,  is  rejedlcd 
of  God  ;  the  believing  fervant,  who  a6ls  in  iingic- 
nefs  of  heart  to  the  Lord  ;  the  humble  and  con- 
tented beggar,  rich  in  faith,  Ihill  receive  of  the 
Lord  an  inheritance  in  the  kingdom  prepared  for 
them  who  love  him. 

Secondly.  We  pafs  now  to  confider  the  duty  of 
mailers  to  their  fervants.  The  Apoftle  fays,  *'  Ye 
mailers,  do  the  fame  things  to  them." — Shew 
to  thein  the  fame  benevolence  and  faithful- 
nefs  in  your  place,  as  they,  in  theirs,  are  required 
to  fliew  to  you.  "  Forbear  threatening/'  Let  your 
government  be  mild  and  prudent  ;  not  paOionate 
and  fevere.  "  And  know,  that  your  mailer  alio  is 
in  heaven  ;"  and  to  him  you  muft  give  an  account 
of  your  conduQ  toward  fervants,  as  well  as  they  of 
their  condu6t  toward  you  :  "  And  there  is  no  re- 
fpecl  of  perfons  with  him." 

In  the  epillle  to  the  Colollians,  this  precept  is 
thus  exprefled  :  "  Mailers  give  unto  your  fervants 
that  which  is  jufl  and  equal,  knowing  that  yc  alio 
have  a  mailer  in  heaven." 

The  terms,  jujlice  and  (q'liiy,  are  often  ufed  iti 
the  lame  fcnfe  ;  but  fometimes  they  expiefs  difu 
ferent  ideas.  To  give  a*fervant  that  wfiich  is  j:fi^ 
IS  to  deal  with  him  according  to  contrafl  or  ajjree- 
ment.  To  give  him  that  which  is  equal,  is  to  tieac 
him  fairly,  honeftly,  kindly,  according  to  reafon 
and  confcicnce  ;  whether  we  are  bound  by  an  ex- 
plicit bargain  or  not.  And  as  there  arc  dilT'erent 
lorts  of  lervants,  fo  thefe  two  terms  are  chofea  to 
cxprefs  all  that  variety  of  obligations,  which  we 
may  be  under  to  them;  according  to  their  various 
conditions. 


^d  Duties  of  the  [Serm.  XLVI, 

With  refpe^  to  apprentices,  the  contra6l  binds 
the  mafter  not  only  to  give  them  a  comfortable  fup- 
poit,  or  fuch  part  of  it  as  the  contratl  fpecifies,  but 
alio  to  inltruft  them  in  his  bufmefs  and  profeffioni 
They  give  their  time  and  labor  for  his  art  and  fkill. 
If  he  withholds  from  them  that  flcill  for  which  they 
agree  to  ferve  him  J  or  conceals  from  them* any 
part  of  it  through  negligence  or  defign  ;  or  em- 
ploys them  in  other  bufinefs  fo  far,  that  fhey  have 
not  opportunity  to  acquire  theneceffary  knowledge 
of  his  ait,  he  is  guilty  of  injuftice  and  fraud.  He 
violates  the  engagement  which  he  made  either  ex- 
prefsiy,  or  according  to  the  natural  underflanding 
of  the  parties. 

With  refpe6l  to  laborers,  who  iti  fcripture  are 
called  hired  fervants,  juRice  obliges  us  to  give 
them  the  flipulated  w^ages,.  when  they  have  faith* 
fully  performed  the  promifed  fervice.  Thus  it  is 
enjoined  in  the  la\v  of  Mofes,  "  Thou  {halt  not 
oppreis  the  hired  fervant  that  is  poor  and  needy, 
♦.vlitthKr  he  be  of  thy  brethren,  or  of  the  H  rangers 
that  aie  within  thy  gales  ;  at  his  dav  {halt  thou 
gjve  him  his  hiie,  (for  he  is  poor,  and  fetteth  his 
heart  upon  it)  led  he  cry  againft  thee  to  the  Lord^ 
and  it  be  fin  unco  thee." 

And  with  refpccl  to  all  fervants  of  every  denom- 
ination, eq:ri!y  veqitires,  that  we  treat  them  with  hu- 
tnanitv  and  kindnefs — tha%  we  endeavor  to  make 
their  fervice  eaiy.  and  iheir  condition  comfortable, 
that  ue  forbear  rafh  and  palEonate  language — that 
we  (H-eilook  accidental  errors,  and  remit  trivial 
faults — ;hr!r  wc  impofe  only  fuch  labor  as  is  rea* 
fonable  it)  I'A'A^,  and  luitable  to  their  capacity — ^that 
our  iv^prooti  Lv  dim,  and  our  counfels  well  timed 
— :h.it  tliC  vilh bill's  we  lay  upon  them  be  prud"nt 
and  faiutary—  i'l.it  we  allow  them  reafonablc  time 
lor  red  and  rcf rellnnent.  for  the  culture  of  their 
T7]ind>,  and  lor  atLriidancc  on  the  worHiipof  God — 
that  we  let  before  (Item  a  virtuous  example,   inftii 


Serm.  XLVI.]         Chriflian  Religion,  ^^^ 

into  them  ufeful  principles,  warn  them  againft: 
wickednefs  of  every  kind,  efpeciaily  againft  the  fin 
which  moQ:,  eafily  befets  them — -that  we  afford 
them  opportunity  for  reading  and  private  devotion, 
and  furnilh  them  with  the  neceflary  means  of 
learning  the  way  of  falvation — that  we  attend  to 
the  prefervation  of  their  health,  and  have  compaf- 
fion  on  them  in  ficknefs  ;  and,  in  a  word,  that  we 
contribute  all  proper  affiftance  to  render  them  ufe- 
ful, virtuous  and  happy. 

Thefe  are  the  principal  duties  comprifed  in  the 
Apoftle's  diredlioB,  "  Ye  matters,  do  the  fame 
things — and  givct  to  your  fervants  that  which  is 
juft  and  equal." 

To  engage  the  mafter  in  the  performance  of  thcfe 
duties,  let  him  confider,  that  whatever  worldly  dif- 
tinflion  there  may  be  between  him  and  thofe  who 
ferve  him,  they  are  men  as  well  as  he ;  they  are  par-i 
takers  of  the  fame  rational  nature.andof  the  fame  flefh 
and  blood ;  they  are  creatures  of  the  fameGod, and  un- 
der the  care  of  the  fame  providence.  Job  felt  the  force 
of  this  argument.  "If  I  defpifedthecaufeof  my  man- 
fervant,  or  of  my  maidfervant,  when  they  contended 
with  me,  what  lliall  I  do  when  God  rifeth  up  ?  And 
when  he  vifiteth,  what  flhall  I  anfwer  him  ?  Did 
not  he  that  made  me  in  the  womb,  make  him  ? 
And  did  not  one  fafhion  us  both  ? 

Let  the  mafter  alfo  confider,  that  he  himfelf  has 
a  mafter  in  heaven,  with  whom  there  is  no  refpedt 
of  perfons ;  to  whom  bond  and  free  are  both  alike  ; 
to  whom  the  fcrvant  is  as  dear  as  the  mafter  ;  by 
whom  all  will  be  judged  with  the  Came  impartiali- 
ty ;  and  from  whom  each  will  receive  according 
to  his  v/orks. 

Let  him  remember,  that  this  heavenly  mafter, 
v/hen  he  was  on  earth,  took  on  him  the  form  of  a 
fervant,  and  was  among  his  own  difciples  as  one 
who  ferved  ;  that  he  honored  the  loweft  conditions 
in  life  by  appearing  in  them,  and  recommended 
Nn 


566 


Duties  of  the,  &c.         [Serm.  XLVf, 


humility,  meeknefs  and  condefcenfion  by  his  own 
example  ;  that  nothing  cm  raife  men  to  his  favor, 
but  pure  and  undiffcmbled  religion  ;  that  with  this 
the  lowed  ot  the  human  race  are  truly  honorable — 
without  it  the  highefl  are  vile  and  contemptible. 

Let  us  learn  then  to  difregard  worldly  dilhn6lions, 
and  be  folicitous  to  poflefs  the  temper  of  Chrift's 
divine  religion.  This  teaches  us  how  to  behave  in 
every  condition — this  affords  fupport  in  every 
trouble — this  will  give  patience  and  fortitude  in 
every  trial — this  will  enable  us  to  clofe  life  with 
hope  and  joy. 


<^^ 


SERMON      XLVIL 


EPHESIANS  vl.  io- 


sinally,  my  brethren,  be  Jlrong  in  the  Lord  and  in  tht 
fozver  of  his  might.  Put  on  the  -whole  armor  of 
God,  that  ye  may  be  able  to  fand  againfl  the  wiles  of 
the  devil.  For  we  wrefile  not  againjl  flefh  and 
blood  ;  but  againfl  ■principalities,  againfl  powers,  a- 
gainfl  the  rulers  of  the  darknefs  of  this  world,  a^ 
gainjl  fpiritual  wickednef  in  high  places.  Where- 
fore take  unto  you  the  whole  armor  of  God,  that  ye. 
may  be  able  to  wiihfand  in  the  evil  day,  and  having 
done  all  to  fland.  Stand  therefore,  having  your 
loins  girt  about  with  truth,  and  having  on  th'.  breafi- 
plate  of  righteoufnefs,  and  your  feet  fhod  with  the 
preparation  of  the  gof pel  of  peace,  and  above  all  tak* 
mg  the  fhield  of  faith  wherexvith  ye  fhall  be  able  to 
quench  all  the  fury  darts  of  the  wicked,  and  take  the 
helmet  of  falvation,  and  the  fioord  of  the  Spirit, 
which  is  the  word  of  God. 


1  HE  Apoftle,  having  flatcd  the  doc- 
tnnes  and  duties  of  the  Chrifti  m  rehgion  and  prov- 
ed ics  trufh  and  importance,  fubjoins  this  animated 
exhortation  to  conilancy  arid  perfeverance  in  it, 
whatever  oppofiti'  n  might  arife  either  from  flefh  and 
blood,  or  from  the  powers  of  the  kinj^dom  of  dark- 
nefs, 

N   N   2 


568  Duties  of  the  [Serm.  XLVII, 

The  words  now  read  contain, 

An  exhortation  to  fortitude — a  warning  of  the 
enemies  to  be  oppofed — and  a  defcription  of  the  ar- 
raor  to  be  ufed. 

I.  Here  is  an  exhortation  to  Chrijlian  Fortitude, 
*'  Be  ftrong  in  the  Lord,  and  in  the  power  of  his 
might." 

It  is  not  bodily,  but  mental  ftrength,  which  is 
here  intended ;  for  this  only  can  be  employed  in  a 
warfare  with  fpiritual  enemies.  We  are  to  be  ftrong 
in  the  Lord,  or  in  the  belief,  profeffion  and  pra£lice 
of  his  religion— and  in  the  power  of  his  might,  or 
in  the  grace  which  is  derived  from  him.  We  are 
to  "Hand  faft  in  the  faith,  quit  ourlelves  like  men 
and  be  ftrong." 

True  fortitude  or  courage  is  a  temper  or  habit 
of  mind,  by  which  we  fteadily  follow  the  calls  of 
duty,  without  being  deterred  by  danger,  or  diverted 
by  difficulty. 

It  fuppofes  fome  oppofition  to  contend  with.  In 
eafy  duties  we  may  be  obedient;  but  we  difcover 
greatnefs  of  mind  and  ftrength  of  virtue  only  in 
cafes  which  require  felfdenial. 

This  alfo  fuppofes  an  apprehenfion  of  difficulty* 
Thus  it  is  diftinguiffied  from  ftupidity,  which  rufh- 
es  into  danger  onlybecaufe  it  is  blind  and  thougbt- 

Chriftian  courage  ia  employed  in  things  virtuous 
and  commendable.  In  this  refpefl  it  differs  from 
fool  hardinefs,  which  is  guided  by  no  principle,  but 
runs  into  danger  through  vanity  and  oftentation. 

Real  fortitude  is  a  fettled  and  habitual  temper,  in 
diftinftion  from  thofeftarts  of  refolution,and  flights 
of  zeal,  which  depend  on  paffion,  accident,  or  fom<5 
mechanical  caufe. 

It  is  a  virtue  founded  in  a  regard  to  Cod,  and 
fupporied  by  faith  in  him.  Thu.s  it  is  diftinguilhed 
from  that  madnefs  of  courage,  which  is  excited  by 
vctcntment,  anabilion,  avarice  and  luft  i    and  tronv 


Serm.  XLVII.]        Chrijiian  Religion.  569 

that  daring  contempt  and  defiance  of  danger  or 
death,  which  fometimes  attend  atheifm  and  infi- 
delity. 

It  is  always  to  be  under  the  direftion  of  that^ru- 
dence,  which  Ihuns  danger  when  it  may,  and  meets 
evil  only  in  the  path  where  duty  calls. 

That  our  courage  may  be  a  virtue,  it  mufl  have 
Sk  worthy  objeB.  "It  is  good  to  be  zealoufly  affefted 
in  a  good  thing."  And  *'  no  man  is  crowned,  ex- 
cept he  ftrive  lawfully." 

Our  engagednefs  fhould  be  proportioned  to  the 
importance  of  the  objeft. 

For  the  faith  delivered  to  the  faints  we  mull  con- 
tend earneftly.  In  matters  of  indifference  or  mere 
expedience,  we  mull  be  gentle  and  eafy  to  be  en- 
treated. 

Courage  mufl  purfue  its  end  only  by  lawful 
means.  Pef.er  was  bold  to  draw  his  fword  in  his 
mailer's  defence;  but  his  boldnefs  was  rebuked, be- 
caufe  it  fcized  an  ipflrument  never  to  be  ufed  in 
.Chrift's  kingdom. 

Chriftian  fortitude  is  cool  and  deliberate,  not 
rafli  and  impe'uous  :  It  is  kind  and  compaflionate, 
not  cruel  and  revengeful  :  It  is  Ready  and  patient, 
not  fickle  and  inconftant:  It  continues  in  well  do- 
ing, pcrfuaded  that  its  labor  is  not  in  vain. 

II.  The  Apofllc  warns  the  Ephefians  of  the  e7ie^ 
7nies  with  whom  they  might  expefl:  to  contend. — 
*'Be  ftrong — that  ye  may  (land  againll  the  wiles  of 
the  devil  ;  for  we  wreflle  not  againll  flefii  and 
blood,  but  againft  principalities  and  powers,  and 
the  rulers  of  the  darknefs  of  this  world  and  fpirit- 
ual  wickcdnefs  in  high  places." 

It  is  common  in  fcripture  fo  cxprefs  a  difparity 
betwe^n  two  objefts  by  a  reje6lion  of  the  Icfs.  The 
prophet  fays,  "  God  will  have  mercy,  and  not  fac- 
rifice;"  or  rather  than  facrificc.  Our  Savior  lays, 
*'  Labor  not  for  the  meat  which  perifheth,  but  for 
that  which  endureth  to  everlalling  life."  Laboi: 
N  N  3 


^']0  Duties  of  the  [Serm.  XLVII, 

for  the  latter  principally.  Paul  fays,  "  Chrift  fent 
me  not  to  baptize,  but  to  preach  the  gofpel ;  to  do 
the  latter  rather  than  the  former.  Thus  we  are  to 
underftand  the  expreffion  in  the  text,  "  We  wref- 
tle  not,"  merely  "  again  ft  flefh  and  blood,  but" 
alfo  "  againft  principalities  and  powers." 

Flejh  is  often  ufed  figuratively  for  that  which  is 
-weak.  The  prophet  fays,  "Curfed  be  the  man  who 
maketh  Jl^JJi  his  arm ;"  or  trufts  in  an  impotent 
creature,  'and  departeth  from  the  Lord."  The  A- 
poflle  fays,  ''  The  weapons  of  our  warfare  are  not 
carnal,"  not  weak,  "  but  mighty  through  God." — 
And  this  feems  to  be  the  fenfe  of  the  word  here. — 
\Y&  wreftle  not  merely  againft  feeble  enemies,  but 
againft  fuch  as  are  ftrong  and  formidable. 

The  Apoftle  mentions  two  forts  of  enemies. 

1.  The  firft  he  c^\h  Jlejli  and  blood. 

Under  this  denomination  fev?ral  things  are  com-i 
prehended. 

It  may  iiitend  the  motions  of  our  animal  nature. 
— Thus  the  phrafe  is  ufcd,  when  it  i.&  faid,  "  Flefh 
and  blood  cannot  inherit  the  kingdom  of  God." 

Human  nature  confifls  of  flefti  and  fpirit.  From 
their  union  arife  many  appetites  and  inclinations, 
for  which  in  unbodied  fpirits  there  will  be  no 
room.  By  ihe  apoftacy  the  flefti  has  gained  a  do- 
Hiinion  over  the  fpirit.  Hence  wicked  men  are 
dcfciibcd  as  being  in,  and  walking  after  the  Jlejh  ; 
and  true  Chriftians  as  being  in,  and  walking  after 
the  Jpuit.  The  renewed  Chriftian,  though  he  is 
recovered  from  the  d.)minion,  is  not  entirely  freed 
ficm  the  influence  of  the  ftcfti.  "  He  delights  in 
the  law  of  the  Lord  after  the  inward  man;  butftill 
lie  finds  in  his  members  a  law  which  wars  againft 
the  Liw  of  his  mind."  He  has  need  therefore  to 
reft  rain  inordinate  affeftion  and  to  keep  under  h..^ 
tody. 

The  phrafe  may  farther  intend  thofe  fcnfible  cb- 
ucls,  which  are  fuited  to  gratify  fteftily  dcfires. 


SfiRM.  XLVII.]        Chrijllan  Religion.  571 

'*  They  w^ho  are  in  the  fltfh,  mind  the  things  of  the 
flefli ;"  worldly  objects,  riches,  honois  and  pleaf- 
ures.  The  Chriftian  muft  not  only  fubdue  his 
flefhly  lufts,  but  guard  againft  the  infnaring  influ- 
ence of  earthly  things,  and  keep  himfelf  unfpotted 
from  the  pollutions,  and  difentangled  from  the 
diftradions  of  the  world.  There  is  a  regard  which 
he  owes  to  the  intcrefh  of  the  prefent  life;  but  he 
muft  not  regard  them  beyond  their  importance.— 
He  is  to  be  diligent  in  his  worldly  calling,  bai  not 
overcharged  with  worldly  cares. 

The  phrafe  may  intend  mankind  who  are  partak- 
ers o{  jlejh  and  blood.  In  this  fenfe  it  is  often  ufed. 
When  Peter  profefTed  his  faith  in  Chrift,  his  Lord 
replied,  "  Flelli  and  blood,"  or  man,  *'  hath  not  re- 
vealed this  unto  thee;  but  my  Father  who  is  in  heav- 
en." Paul  fays,  "When  Godrevcaled  his  Son  in  me, 
immediately  I  conferred  not  with  flelh  and  blood, 
nor  went  I  up  to  them,  who  were  Apoftle's  before 
me,"  If  we  fo  underftand  the  phrafe  here,  tL-e. 
meaning  will  be,  that  we  muft  not  conform  to  the 
evil  cuftoms  and  manners  of  the  men  of  the  world, 
but  prove  what  is  acceptable  to  God — that  we  muft 
walk,  not  as  pleafing  men,  but  God  who  fearcheth 
the  heart — that  we  muft  maintain  our  faith  and  in- 
tegrity, whatever  reproaches  or  pcrfecutions  we  may 
fuffcr,  efteeming  it  a  fmall  thing  to  be  judged  of 
man's  judgment,  fince  he  v\ho  will  finally  judge  us 
is  the  Lord. 

2.  The  oiher  kind  of  enemies-  with  whom  w-e 
are  to  contend  arc  evil  /pints.       « 

Thefe  the  Apoftle  calls  "principalities  and  pow- 
ers, and  the  rulers  of  the  darkncfs  of  this  world," 
or  of  this  age  of  fuperftiiion  and  ignorance,  '•  and 
ipirilual  wickednefs  in  high  places,"  or  in  heavenly 
places,  thofe  aerial  regions,  which  evil  fpirits  m- 
liabit.  Hence  the  devil  is  called  "  the  prince  ot 
the  power  of  the  air."  By  the  names  here  ulud  UV-%. 
fallen  angels  are  in  fcripturc  often  caUcj' 
'      N  N  4 


57*  Duties  ofih  fSfiR'M.  ^LVIL 

Thefe  fpirits  are  enemies  to  mankind.  "  They  go 
about  feeking  whom  they  may  deftroy."  They  wofk 
jnoil  powerfully  in  the  children  of  difobedienc^  ; 
but  even  good  men  are  not  fecure  fi*om  their  tnach^ 
inations.  Chriil  warns  hts  difciples,  that  *'  Satan 
had  defired  to  have  them,  that  be  might  fift  them 
^s  wheat. 

The  various  denominations  here  befiowed  on 
them,  import  that  their  number  is  great ;  and  tlie 
terms  uled  denote  a  fubordination  among  them. — 
Tiiey  are  not  divided  againft  themfelves,  but  a6t 
in  concert  under  the  direction  of  one  leading  Spirit, 
who  is  called  the  Devil  and  Satan,  the  god  of  this 
world  and  the  prince  of  darknefs.  Hence  we  read 
of  the  devil  and  his  angels,  and  the  prince  of  the 
power  of  the  air. 

The  names  applied  to  them  fignify,  that  thev  hare 
great  power  over  fuch  as  fubmit  to  their  dominion. 

"They  woik  in  the  children  of  difobedience,  and 
lead  them  captive  at  their  will." 

The  Apollle  fpeaks  of  "  the  wiles  of  the  devil." 
Thefe  wicked  fpirits  ufe  much  art  and  cunning  to 
decoy  men  into  error  and  vice.  We  need  to  be 
apprifed  of  their  devices,  left  they  fhould  get  an 
advantage  againll  us. 

They  carry  on  their  machinations  fecrctiy. ^ 

Hence  ihey  are  called  "  powers  of  darknefs.  Their 
chief  influence  is  over  the  ignorant  and  fuperniiious, 
over  people  of  little  knowledge,  weak  underlland- 
ing  and  Itrc.ng  imagination.  They  moft  fuccefsful- 
\y  carry  on  their  defigns  in  the  dark  :  They  cannot 
bear  the  flror.g  beams  of  light:  When  the  gofpel 
bep^:in  to  lliine,  Satan  began  to  fall.  Among  thofc 
ulio  rejeft  the  gofpc!,  he  rccovt-Ks  his  full  dominion. 

Since  fuch  enemies  arc  watching  for  our  delbuc- 
tion — enemies  numerous,   powerful,    crafty,  invifi., 
ble  and  mahgnani.let  us  be  fober  and  vigilant, cau- 
ti(^us  and  circumlpect,  and  let  us  affumc    imniedi- 
atulr',  and  V,  car  conLiuuaUv   tht:   whole    armor    of 


SfiRM.  XLVII.]         Chrifiian  Retigion,  573 

God,  that  we  may  ftand  in  the  evil  day.     We  pro- 
ceed, 

III.  To  illullrate  the  defcription,  which  the  A- 
poftle  gives  of  this  divine  armor. 

The  feveral  parts  of  it  mentioned  in  our  text, 
are  truth,  righteoufnefs,  peace,  faith,  hope  and 
knowledge. 

We  are  to  take  to  us  this  armor.  The  armor  is 
God's  ;  but  we  mud  take  and  vf^  it.  Our  fecurity 
again  ft  temptations  depends  on  the  grace  of  God  : 
— Our  enjoyment  of  this  grace  depends  on  our  ap- 
plication of  the  means  afforded  us. 

We  mull  take,  not  this  or  that  piece,  but  the 
rt'Ao/earmor — not  content  ourfelves  with  the  obferv»- 
ance  of  particular  duties,  or  with  the  partial  prac- 
tice of  religion  ;  but  poffefs  the  whole  chriftian  tem- 
per and  abound  in  every  good  work. 

We  mull  ft  and  in  the  evil  day — in  the  times 
which  are  mott  perilous  and  trying — in  the  times 
when  the  rulers  of  darknefs  mufter  their  armies 
againft  the  friends  of  "truth.  Such  was  the  day 
when  Paul  wrote  this  epiftle.  It  was  a  day  of  per- 
fecution — he  himfelf  was  then  in  bonds.  Godly 
fincerity  is  befl  proved  by  a  fteady  adherence  to 
the  caufe  of  Chrift  in  times  when  it  is  attended 
with  peculiar  dangers, 

"  Having  done  all,"  or  overcome  all,  flill  "we 
mull  (land."  When  we  have  prevailed  in  one 
conflid,  we  muft  not  pnt  off  the  harnefs,  as  if  our 
warfare  were  accompiiliicd  ;  but  flill  wear  our  ar- 
mor and  fland  prepared  for  another  aflfault^-  ■  — 
"  When  the  devil  has  ended  his  temptation,  he  de- 
parts," but  it  is  only  "for  a  feafon." 

The  armor  is  before  us,  let  us  take  and  ufe  it. 
1.  The  Apoftle  fays,  "  Stand,  having  your  loins 
girt  about  with  truth."  lie  alludes  to  the  cnftom 
of  the  eaflcrn  nations,  who,  wearing  loole  and  flow- 
ing robes,  girded  them  about  their  loins,  that  they 
might  not  be  entangled -v.-ith    them.     This   was  in 


574  Duties  of  the         [Serm.  XLVIT, 

foldiers  a  neceflfary  preparation  for  a6lion.  To 
this  cuftom  David  alludes;  "  Thou  hall  girded  me 
with  flrength  to  the  battle."  Paul  borrows  the 
metaphor  from  Ifaiah,  who,  fpeaking  of  the  Mef- 
fiah,  fays,  "  Righteoufnefs  fhall  be  the  girdle  of  his 
loins,  and  faithfulnefs  the  girdle  of  his  reins."  Pe- 
ter ufes  the  fame  figure;  "  Gird  up  the  loins  of 
your  mind." 

Truth  is  the  girdle  with  which  our  loins  muft 
be  braced.  By  truth  is  inended  fincerity  in  our 
Chriftian  profefiion,  or  a  firm  belief  of,  and  full 
consent  to  the  gofpel  of  Chrift.  If  we  receive  the 
goipelon  the  authority  of  man,  without  a  perfua- 
fion  in  our  own  minds  ;  or  if  w?  profefs  it  for 
worldly  ends,  without  a  love  of  its  do6lrines  and 
precepts,  we  fhall  eafily  be  drawn  away  from  it  by 
the  temptaiions  of  the  world  and  the  artifice  of  de- 
igning men.  A  rational  .  convi6lion  of  its  truth, 
joined  with  a  dL-ep  fenfe  of  its  importance  is  our 
beil;  fecurity  againft  apollacy  in  the  evil  day. 

2.  "  Have  on  the  breaftplate  of  righteoufnefs." — 
This  expreJlion  is  alfo  taken  from  Ifaiah,  who, 
fpeaking  of  God's  judgment  on  the  enemies  of  the 
church,  faj's,  "He  put  qn  righteoufnefs  as  a  brcall- 
plale." 

Mere  is  an  allufion  to  the  ancient  cutlom  of  fol- 
diers, who,  when  they  were  going  to  battle,  guard- 
ed the  vital  part  with  a  plate  of  iron  or  brals,  or 
lome  other  impenetrable  fubftance, 

I'he  breallplaie  of  the  Chriftian  warrior  muft  be 
r:.ghleoufn(/s.  'I'hix  is  St.  Peters  advice;  "  I.ct  them 
who  fuifcr  according  to  tlie  will  of  God,  commit 
tliehrcping  of  thtir  (ouls  to  him  in  zjrll  doing,  as  to 
a  (aithful  Creator." — "  The  eyes  of  the  Lord  arc 
upon  the  righrcoijs  ;  and  his  cars  are  open  to  their 
praters  —  and  wlio  is  he  that  will  harm  you,  if  yc 
be  followers  of  that  which  is  good  ?  Bar  if  ye  fuller 
lor  riizlitcoufncfs  f^ikc,  h.ippy  are  you.  —  It  is  better 
■.'  f.n'Kr   {or  well  doing,    tban  for  evil  doing."     A 


Serm.  XLVIL]         Chriftian  Religion,  575 

holy  and  inofFenfive  life  will  prevent  many  inju- 
ries. It  will  command  the  reverence  of  bad,  and 
the  companion  of  good  men.  It  will  obtain  the 
prpte6lion  of  God's  providence  and  the  fupports  of 
his  grace.  It  will  preferve  peace  and  ferenity  of 
confcience  under  the  reproaches  of  a  malignant 
world. 

3.  "  Let  your  /eet  be  Jhcd  with  the  preparation 
of  the  gofpel  of  peace." 

Shoes  were  anciently  a  part  of  military  armor. 
The  giant  of  Gath  "  had  greaves  of  brafs  upon  his 
legs." — "  To  be  fhod,"  is  to  be  in  readinefs  for  ac- 
tion. The  Ifraelites  in  Egypt  were  to  eat  the  palT- 
over,  •'  with  their  flioes  oxi  their  feet,"  prepared  to 
inarch  at  the  firft  noiice.  The  Apoftles  were  to  be 
"fhod  with  fandals,"  ready  to  go  whither  their  maf- 
ter  fhould  fend  them.  The  gofpel  ia  called,  "  the 
gofpel  cf  peace,"  becaufc  it  cxprefsiy  requires,  and 
ftrongly  recommends  a  peaccabJe,  meek,  forgivirrg 
temper.  "  If  it  be  poflible,  as  much  as  lieih  in 
you,  live  peaceably  with  all  men."  This  peaceable 
difpofition  is  a  happy  "  preparation'*  for  the  trials 
of  an  evil  day,  and  an  excellent  defence  againft 
the  afperities  of  our  Chriftian  path.  This  will  go 
on  before  us  to  fmooth  the  rough  paffages  of  life, 
or  atfend  us  to  guard  our  feet  againtl  the  ilicksand 
traps  which  our  enemies  caft  in  our  way.  Pof- 
felTed  of  this  difpofjtion,  we  fliall  give  no  offence 
and  provoke  no  injuries  by  an  infolent,  overbear- 
ing behavior;  the  injuries,  which  we  receive,  we 
fhall  bear  with  calmrieis  ;  we  fhall  neither  aggra- 
vate the  pain  of  them  by  undue  refentmcnt,  nor 
caufe  the  repetition  of  them  by  hafly  revenge  ;  we 
fhall  not  be  overcome  of  evil,  but  Ihall  overcome 
evil  with  good.  This  temper  is  our  beft  fccurity 
againft  the  temptations  of  evil  fpiiils;  for  it  is  by 
means  of  our  turbulent  and  unruly  pafTions,  that 
they  gain  accefs  to  our  minds — it  is  by  the  indul- 
gence of  pride,  wrath,  malice  and  levcnge,  that  we 


^nC  Duties  of  the        [Serm.  XLVII* 

frivc  place  to  them.  By  the  wifdom,  which  is  pure, 
gentle  and  peaceable,  we  reiift  the  devil  and  expel 
him  from  us.  The  peace  of  God  ruling  within  us, 
will  keep  our  hearts  and  minds  through  Jefus 
Chrift.  Thus  fecured  the  wicked  one  will  not 
touch  us.  •'  Be  wife  to  that  which  is  good,  and 
limple  concerning  evil,  and  the  God  of  peace  will 
tread  Satan  under  your  feet." 

4.  "Above  all  things  take  the  Jhidd  of  faith, 
whereby  ye  fhall  be  able  to  quench  all  the  fiery 
darts  of  the  wicked." 

A  fhield  is  a  piece  of  light  armor,  made  of  firm 
wood  or  hard  Qcin,  and  fomctimes  of  metal,  which 
Ibldiers  anciently  ufed  in  battle  to  defend  them- 
felves  againft  the  fpears  and  darts  of  their  enemies. 
In  handling  it  they  were  fo  expert,  that  they  could 
ufually  guard  any  part  of  the  body,  at  which  apafs 
was  made.  In  allufion  to  this,  the  Apoflle  dire£ts 
Chriftians,  not  only  to  gird  the  loins  with  truth, 
defend  the  breafl  with  righteoufnefs.and  fecure  the 
feet  with  the  fandals  of  peace  ;  but  to  alfume  the 
fliicld  of  faith,  an  inftrument  of  more  general  de- 
fence, by  which  they  will  repel  all  the  fiery  darts 
of  the  wicked  one.  This  we  are  to  take  above  all 
things.  Faith  is  a  grace  of  univerfal  influence.  It 
is  the  balls  of  all  Chiiflian  graces.  It  is  the  ground 
work  of  religion  in  the  heart.  On  this  we  muft 
build  ouvfelves  up,  adding  to  it  all  other  virtues. 
Tiiis  is  the  fubflance  of  things  hoped  for  and  the 
evidence  of  things  not  feen.  This  purifies  the 
heart  and  quickens  to  obedience.  This  unites  the 
foul  to  Cliiii),  and  embraces  the  promifes  of  God 
in  him.  This  looks  to  God  as  a  prefent  help  in 
trouble,  and  relies  on  the  holy  Spirit  for  fupport 
in  the  time  of  need.  It  contemplates  with  joy  the 
captain  of  l.ilvation,  who  has  overcome  the  world, 
and  triumphed  over  principalities  and  powers. — 
It  conlidcrs  him.  who  lor  the  joy  i^t  before  hini 
eriduied  the  crofs.and  is  no\v^  fet  dov/n  on  the  right 


Serm.  XLVIL]       Chrijlian  Religion,  ^^f 

hand  of  God,  and  who  has  gracioufly  promifed, 
that  they  who  overcome  fhall  fit  with  him  on  his 
throne. 

Faith  thus  operating  is  a  m6re  effeflual  defence 
againft  the  temptations  of  Satan  and  the  world, 
than  the  fliields  of  the  mighty  againft  the  darts  and 
fpears  of  their  enemies. 

5.  "  Take  the  helmet  of  falvation" 

Or,  as  it  is  exprefl'ed  elfewhere,  **  put  on  for  ait 
helmet  the  hope  of  falvation."  The  expreffion  is 
taken  from  Ifaiah,  who,  fpcaking  of  the  Almighty 
drelTed  in  arms  to  fubduc  his  enemies,  fays,  "  He 
put  on  righteoufnefs  as  a  breaftplate,  and  a  helmet 
of  falvation  was  on  his  head.  God  brings  falva- 
tion. We  appropriate  it  by  hope.  This  is  cMt 
helmet. 

The  ufe  of  the  helmet  is  to  fecure  the  head  in 
the  day  of  battle.  It  was  of  fpecial  utility  in  for- 
mer times,  when  armies  met  and  difputed  the 
ground  fword  in  hand.  In  the  Chriftian  warfare, 
not  a  helmet  of  brafs,  but  the  hope  of  falvation, 
muft  be  the  defence.  We  muft  fight  the  good  fight 
of  faith  in  hope  that  the  captain  of  falvation  will 
fupport  us  in  the  confli6l  and  lead  us  to  vi6tory. 
We  muft:  endure  temptations  in  hope  of  a  crown 
of  glory — continue  in  well  doing  in  hope  of  eternal 
life — abound  in  the  work  of  the  Lord  in  hope  that 
our  labor  is  not  in  vain.  In  the  clear  view  of  a 
future  world,  and  in  the  full  expeflalion  of  a  blef- 
fed  immortality,  what  difficulty  can  difcourage  us 
— what  temptation  can  divert  us — what  danger  can 
deter  us  from  the  religious  life  ?  "  Our  prefent 
light  afflitlion,  which  is  but  for  a  moment,  will 
work  for  us  a  far  more  exceeding  and  an  eternal 
weight  of  glory." 

6.  "  Take  the  Sxvord  of  the  Spirit  which  is  the 
-Aord  of  God." 

The  former  pieces  of  armor  were  for  defence  :— 
This  i;  for  annoyance,   as   well   as   defence.     The 


578  biitics  of  the  .      [S^rM.  XLVlto 

divine  word  is  called  "  the  fword  of  the  Spirit,"  ei- 
ther becaufe  it  is  a  1  pi  ritual  weapon  adapted  to  the 
religious  warfare,  in  diftinftion  from  the  carnal 
weapons  ufed  in  the  literal  warfare  ;  or  becaufe  it 
is  an  inftrument  rendered  efFeftual  by  the  Spirit  to 
flay  the  flefhly  lulls  and  repel  the  outward  tempta- 
tions which  war  againft  the  foul.  *'  The  word  of 
God  is  quick  and  powerful,  (harper  than  any  two 
edged  fword,  piercing  even  to  the  dividing  affunder 
of  the  ioul  and  fpirit,  and  of  the  joints  and  mar- 
row, and  is  a  difcerner  of  the  thoughts  and  inten- 
tions of  the  heart."  This  was  the  weapon  which 
our  Lord  ufed  in  his  confli£l:  with  Satan.  In  his 
hands  it  was  efFe6lual :  By  his  aid  it  will  be  effec- 
tual in  ours. 

REFLECTIONS. 

1.  We  fee  of  what  importance  it  is  that  we  have 
the  power  of  religion  in  our  hearts.  It  is  only  by 
this,  that  we  become  flrong  in  the  Lord.  The 
whole  armor  of  God  confills  in  truth,  righteouf- 
nefs,  peace, faith,  h  ipe  and  the  word  of  God  dwell- ^ 
ing  in  us.  Real  religion  is  the  principle  of  true 
courage.  Let  us  have  root  in  ourfelves,  and  be 
grounded  and  cflabliihed  in  the  faith.  We  may 
without  fincerity  aliume  the  form  of  religion  ;  but 
without  fincerity  we  fhall  eafily  drop  the  form 
which. we  have  afTumed.  The  hypocrite  will  be 
put  out  of  countenance  by  thofe  feoffs  and  re- 
proaches, wiiich  only  warm  the  zeal,  and  ftrength- 
en  the  rcfolution  of  the  real  Chriftian. 

2.  It  concerns  us  to  live  much  in  the  exercife  of 
faith.  This  is  the  great  principle  of  Chriftian  for- 
titude. "Add  to  your  faith  virtue."  It  is  a  main 
implement  in  the  fpiritaal  armor.  "Above  all 
tliincrs  take  the  ffiield  of  faith."  He  that  is  flrong 
ui  f.uih,  will  be  ftcdf.ill  in  religion.  When  Paul 
lulTcrcd  in  the  caufe  of    Chrift,   he  profelTcd,    that 


SkRM.  XLVII.]       Chrijlian  Religion,  S79 

he  was  not  aOiamed,  becaufe   he   knew    whom  hef 
had  believed. 

3.  Let  us  exercife  our  courage  according  to  the 
various  exigences  of  the  Chriftian  life. 

It  requires  much  refolution  to  fubdue  our  cor- 
rupt inclinations,  reftrain  our  irregular  paffions  and 
follow  the  diftates  of  religion,  when  intereft,  cuf- 
tom  and  reputation  feem  to  prefcribe  a  different 
line  of  conduft. 

There  is  need  of  fortitude  that  we  may  openly 
profefs  and  fteadily  practice  religion,  when  it  is 
treated  with  ridicule  and  contempt  by  thofe  with 
whom  we  are  connefled. 

The  young  convert  has  occafion  for  courage,that 
he  may  break  off  his  intimacy  with  ungodly  affo- 
ciates,  and  fay  to  them,  '*  Depart  from  me,  for  I 
will  keep  the  commandments  of  God." 

The  young  houfeholder,  dwelling  in  an  irreli- 
gious neighborhood,  and  among  thofe  who  make  a 
mock  of  family  devotion,  needs  refolution,  that 
he  may  fay  with  Jofhua,  "  If  it  feem  evil  to  you  to 
ferve  the  Lord,  choofe  ye,  this  day,  whom  ye  will 
ferve  :  But  as  for  me  and  my  houfe,  we  will  ferve 
the  Lord." 

It  is  a  work  of  courage  to  begin  and  carry  on  a 
reformation  in  families  and  neighborhoods,  to  op- 
pole  error  and  vice,  and  patronize  truth  and  viitue, 
when  the  general  voice  is  againft  us. 

It  requires  refolution  to  vindicate  an  injured 
character,  and  plead  in  defence  of  oppreffcd  mno- 
cence,  when  ic  is  become  an  objc6l  of  common 
flander  and  obloquy. 

There  is  need  of  fortitude  to  perfevere  in  well 
doing  again il  all  the  oppofitions  and  difcourage- 
mcnts,  which  may  meet  us  in  our  way. 

So  many  and  various  are  the  calls  for  Chriftian 
fortitude, that  every  one  who  enters  on  the  religious 
life,  fhould  fet  out  with  it,  and  in  his  progrcfs  often 


58o  Duties  of  the,  6?c.        [Serm*  XLVIL 

contemplate  thofe   truths  which  may  increafe  and 
ilrengthen  it. 

To  conclude :  As  we  have  engaged  in  the  fer- 
vice  of  Chrift,  let  us  be  faithful  to  the  death.  Ene- 
mies we  have  to  confli6J5  with ;  but  let  us  not  fear  : 
Greater  is  he  who  is  with  us,  than  they  who  are  ia 
the  world.  Let  us  put  on  his  armor,  go  forth  in 
his  name,  obey  his  orders,  ftrive  lawfully,  be  fober 
and  vigilant,  endure  hardnefs  as  good  foldiers,  rely 
for  fupport  on  him  who  has  called  us,  quit  our- 
felves  like  men  and  be  flrong  :  Thus  We  ftiall  over- 
come, and  inherit  all  thin^* 


^^^^^^^^^Iwwlf^**^^^;* 


SERMON     XLVIIL 


EPHESIAXS    vi.    18,19,20, 


Praying  always  with  all  prayer  and  fupplication  in  the 
Spirit,  and  rvaicking  thereunto  with  all  per  fever-, 
ancc,  and  fupplication  for  all  faints  ;  and  for  mc, 
that  utterance  may  be  given  unto  me,  that  I  may  op- 
en my  mouth  boldly,  to  make  known  the  viyftcry  of 
the  g  of  pel,  for  ivhich  lam  an  ambaffador  in  honds\ 
that  therein  I  may  fpeak  boldly  as  I  ought  to  fpeak^ 

v-JCJR  vigor  and  aQivity  in  tlie  ufe  of 
the  divine  armor,  dcfcribed  in  the  preceding  verfes, 
depend  on  the  conftant  energy  and  fupport  of 
God's  grace.  Therefore  with  the  ufe  of  this  ar- 
mor the  Apoflle  exhorts  us  to  join  vigilant,  fin- 
cere  and  perfevering  prayer.  His  in(lru6lions  on 
this  fubjeft  are  contained  in  the  words  now  read, 
which  1  fhall  open  to  you  in  feveral    abfervations. 

I.  The  ApoRle  here  luppofes  our  obligation  to 
prayer  to  be  fo  plain,  that  every  rational  mind  will 
lee  it,  and  lo  important,  that  every  pious  heart 
will  feel  it.  Therefore,  inftead  of  adducing  argu- 
ments to  prove  thvi  du;\  he  rather  points  out  the 
manner  in  ivhicli  it  fhould  be  performed. 

Our  obligation  to  prayer  naturally  refiilts  from 
our  weaknels  and  dependence,  and  God's  alifuffi- 
ciency  and  goodntfs.  We  feel  our  wants  and  our 
O  o 


583  I^utieS  oflhc  [Serm.  XLVIIL 

inability  to  fupply  them  ;  and  we  fee  the  impotence 
of  the  creatures  around  us.  If  then  we  believe 
there  is  an  invifible  Being,  infinite  in  power,  wif- 
doiTJ  and  goodnefs,  always  prefent  with  us  and  ex- 
ercifmg  a  continual  providence  over  us,  it  is  obvi- 
oufly  reafonable  to  direft  our  defires  to  him.  And 
defiros  directed  to  him  are  prayer. 

To  clothe  our  defires  in  language  is  not  eflfential 
10  prayer.  God  hears  the  defir 6  of  the  humble. — - 
But  as  we  are  accuftomed  to  the  ufe  of  language  in 
communicating  our  thoughts  to  one  another,  wc 
naturally  fall  into  the  ufe  of  it,  in  direftinq;  our  de- 
iircs  to  God.  In  focial  prayer  this  is  necelfary, 
that  we  may  with  one  mind  glorify  the  Father. 
And  in  our  fccret  devoiions  a  kind  of  filent  lan- 
;Tuage  ulualiy  accompanies  the  lentiments  of  our 
hearts.  Ihis  ailifts  us  to  fix  our  attention,  ar- 
range our  thoughts  and  enliven  our  afFe61;ions. — 
Creatures  organized  as  we  arc,  and  accuftomcd  to 
tlie  ufe  of  words  in  their  intercourfe  with  one  an- 
other, cannot  eafily  frame  a  mental  prayer  without 
fomething  like  verbal  expreffions. 

'*  But  if  God  is  powerful,  wife  and  good,  what 
need  of  any  prayer  ?  Will  he  not  do  for  us  what 
is  bell  without  our  folicitation  ?" 

As  well  may  you  alk,  *'  What  need  is  there  of 
dtHgence  in  our  calling  ?  Cannot  God  by  his  own 
onniipotence  (upply  our  wants  without  our  help  ?" 
He  has  given  us  powers,  and  he  requires  us  to  ufe 
them.  And  there  is  the  fame  rcafon  for  daily 
prayer,  as  for  daily  labor.  We  are  dependent  on 
God,  and  we  know  this  dependence  ;  and  it  is  as 
reafonable  that  we  Ihould  exprcfs  our  fenfe  of  de- 
pendetice  by  prayer,  as  that  we  fhbuld  cxprefs  our 
fenfe  of  want  by  labor.  If  wc  have  defires,  to 
whom  (hall  we  direCl  them,  but  to  him  who  can 
fupply  all  our  need  ? 

Prayer  is  a  mean  of  enlivening  our  pious  fenti- 
mcnts  and  exciting  us  to  the  praiSice    of  duty,  and 


3erm.  XLVIII.]     Cyijlian  keligion.  583 

thus  of  preparing  us  to  receive  divine  favors.  In 
Ihort,  it  is  founded  in  the  fame  reafons,  as  love  to 
God,  the  fear  of  him  and  truft  in  him.  It  is  found- 
ed in  bis  peifeftions  and  providence,  and  our  re- 
lation to  him  and  dependence  on  him.  And  you 
may  as  well  afk,  what  reafon  there  is  to  love,  fear 
ahd  truft  God,  as  what  reafon  there  is  topraife  him 
and  pray  to  him.  The  former  is  the  temper  of  a. 
pious  foul  ;  the  latter  is  the  exercife  and  expref- 
lion  of  that  temper.     We  may  obfervc, 

II.  Prayer  is  of  leveral  kinds,  focial  and  fccret, 
public  and  domeftic,  ftated  and  occafional  :  And 
it  conlifts  of  feveral  farts^  confelTion,  fupplication, 
interceffion  and  thankfgiving.  The  Apoftle  here 
points  out  no  part  or  kind  of  prayer  in  diflinclion 
from  all  ethers,  but  exhorts  us  in  general  to  pray 
with  all  prayer. 

He  feems,  hcrwever,  to  have  a  more  fpecial  re- 
gard to  domejlic  ov  family  prayer.  He  had  juit  been 
treating  on  the  relative  duties,  as  thofc  between 
liufband  and  wife,  parent  and  children,  mafter  and 
fervants  ;  and  the  exhortation  to  prayer,  immedi- 
alcly  fubjoined,  may  moll  naturally  be  underftood 
as  refpedling  that  focial  exercife  of  devotion  whicfe 
families  (hould  maintain. 

Family  prayer  was  a  ufage  obferved  by  the  an- 
cient patriarchs,  by  pious  Jews  and  by  the  early 
Chriftians.  It  was  a  prattlce  well  known  in  the 
Apollle's  day.  The  exprelfion,  therefore,  '•'  Pray 
V;ith  all  prayer,"  muO;  include  this. 

Among  the  Jews  there  was  a  daily  Dcrifice,  of- 
fered, part  in  the  morning  aud  part  in  the  evening. 
This  v/as  calledi  ''  the  continual  facrificc."  The 
hours  of  this  facrifice  were  conhdered  as  "  hours  of 
prayer."  In  allufion  to  this,  the  Apoftle  dirc6ls 
Chriftians  to  "  pray  ujithoni  Cfafing,"  and  to  "  off"er 
rhe  facrifice  of  praife  coniinuRlly."  Thefe  words 
•therefore,  "  Pray  Always  with  all  i)7aycr^"  clearly 
O  o  J? 


584  Duties  of  the        [Skrm.  XLVIII, 

snd  fliongly  enjoin  on  families  ihe  Hated  mainte- 
•nance  of  morning  and  evening  prayer. 

III.  The  Apolllc  next  inflmfts  us  concerning 
the  mamur  in  which  our  prayers  ftiould  be  offered. 
'*  Pray  with  all  prayer  and  fupplication  in  ihefpirit, 
and  lualck  thereunto  with  all  perjev trance." 

The  fpirit  and  temper  of  the  heart  in  our  pray- 
ers, is  the  main  thing  neceffary  to  qualify  them  for 
G(3d's  acceptance.  Thofe  hypocrites,  who  draw 
near  to  him  with  theif  lips,  while  their  hearts  are 
fai  from  him,  worfhip  him  in  vain. 

The  firtt  ihing  necelFary  in  prayer,  is  faith,  or  a 
believing  view  of  God's  providential  governmenr, 
and  of  the  wifdom  and  goodnefs  with  which  it  is 
adminillered.  "  Without  this  faith  it  is  impoflible 
to  plcafe  him."  And  as  he  has  appointed  a  Medi- 
ator through  whom  we,  unworthy  tfi-eatures,  may 
approach  his  throne,  all  our  prayers  muH  be  pre- 
iented  to  him  in  the  name  of  this  Mediator.  Our 
Spiritual  facnfices  are  acceptable  to  God  through 
Jefus  Chrid  ;  and  whatever  we  do  in  word  or 
deed,  wc  muil  do  all  in  his  name. 

Our  delircs  muft  be  good  and  reafonable. — > 
'•  This  is  the  confidence  which  we  have  in  God, 
that  if  we  aflc  any  thing  according  to  his  will,  he 
hcareth  us ;  and  if  we  know  that  he  heareth  us, 
vvhatfoever  we  afk,  we  know  that  we  have  the  pe- 
titions that  we  defired  of  him."  There  arc  iome, 
"  who  aik  and  receive  not."  And  the  reafon  is, 
"'  Tlicy  alk  amifs,  that  they  may  confume  it  on 
their  lulls." 

AlLcniion  of  mind,  coUcclion  of  thought  and 
■ioarmlh  of  affection,  are  qualifications  required  in 
prayer.  Thclc  arc  implied  in  our  watching  unto 
prayer — in  our  attending  upon  God  without  dif- 
ir allien — in  our  engaging  the  heart  to  approach  him 
— in  our  praying  with  the  Spirit,  and  with  a  /fr- 
T:}i!.  foirit. 


Serm.  XLVIII.]     Chriftcan  Religion.  5^5 

We  muft  ferve  God  with  reverence  divA  godly  fear  ; 
for  "  he  is  greatly  to  be  feared  in  the  airembly  of 
his  faints,  and  t,o  be  hud  in  rev^crcncc  qf  all  that 
are  about  him."  "  Wc  muft  not  be  rafh  with  our 
mouth,  nor  hafty  to  utter  any  thing  before  him, 
for  he  is  in  heaven,  and  wc  upon  earth."  *'  lie 
humbles  himfeif  to  behold  the  things  which  aie  in 
heaven."  **  The  anscls  vaii  their  faces  before  him.'" 
What  are  we  that  he  (hould  be  mindful  of  us  ? — 
lie  is  high,  but  he  has  refpc6t  to  the  lowly  ;  and 
gives  grace  to  the  humble. 

That  our  prayers  may  be  acceptable  to  God, 
ihey  mufl  be  accompanied  with  jufiicc  to  men% 
God  fays  to  the  Jews,  "  When  ye  fpread  forth 
your  hands,  I  will  hide  mine  eyes  ;  when  ye  make 
many  prayers,  I  will  not  hear  ;  for  your  hands  arc 
full  of  blood.  Wafh  yc,  make  you  clean,  put  a- 
way  the  evil  of  your  doings."  Of  the  Pharifces, 
*•'  who  made  long  prayers,  and  devoured  widows' 
lioufes,"  Chriil  iajs,  '•  They  fliali  receive  greater 
damnation." 

Charity  is  an  effential  qualification  in  prayer. 
*'  When  ye  (land  praying,  forgive,  if  ye  have  ought 
againll  any  man,  that  your  heavenly  Father  may 
forgive  you."  "  Bo  fober  and  watch  unto  prayer, 
and  above  all  thmg.i  have  fervent  charity  among 
yaurfelves." 

We  mufl;  bring  before  the  throne  of  God  a  meeh 
2indi  peaceable  ^^\\\t.  This  is  the  dire6lion  of  the 
gofpei :  '•  Be  like  minded  one  towa;d  another,  that 
ye  may  with  one  mind  and  one  mouth  glorify 
God — fludy  the  things  which  make  for  peace — 
and  receive  ye  one  another,  as  Chriil  hath  received 
us." 

Our  prayers  inufl  be  accompanied  with  a  fenfe 
of,  and  forrc-o)  iov  fm.  For  "if  we  regard  iniquity 
in  our  heart,  the  Lord  will  not  hear  us."  "  The 
eyes  of  the  Lord  arc  upon  the  lighLCous,  and  i^is 
ears  are  optn  to  their  cry  ;  but  hv:,  face  is  ni^^unft 
O  03 


586  Duties  of  the        [Serm.  XLVIIL 

them  who  do  evil.  He  is  nigh  to  them  who  are  of 
a  brtken  heart  ;  but  evil  fhall  flay  the  wiclfed.'* 

We  are  to  "  continue  in  prayer,  ^nd  watch  there- 
unto with  all  perfcverance" — "  to  pray  always  and 
not  to  faint."  It  is  *^  hy  faith  and  patience  that  we 
receive  the  promifes."  In  our  prayers  for  pardon, 
grace  and  glory,  we  may  adopt  the  language  of  the 
patriarch  ;  "I  will,  not  let  thee  go,  except  thou 
blefs  me."  We  are  to  "  feek  until  we  find."  Our 
prayers  for  temporal  benefits,  however  importunate, 
fhould  be  accompanied  with  fubrniflion  to  the  un- 
known will  of  God;  and  to  his  perfect  wifdom 
which  can  judge  for  us  better  than  we  can  judge 
for  ourfelves.  In  prayer  Chrift  has  taught  us  to 
fay,  "  Our  father — thy  will  be  done."  I  proceed 
to  obfervc, 

IV.  The  Apoflle  here  teaches  us  the  duty  of  in- 
terceffion  for  others.  "  Pray — with  fupplication  for 
all  faints,  and  for  me r-." 

The  goodnefs  of  God  is  the  foundation  of  pray- 
er. If  God  is  good  to  others,  ns  well  as  to  us, 
there  is  the  fame  ground  on  which  to  offer  our  fo- 
cial  intercelTions,  as  our  perfonal  petitions.  The 
acceptablenefs  of  prayer  much  depends  on  our  real 
dehrcs  of  the  things  for  which  we  pray.  Intercef- 
iion  is  thcterorc,  the  mofl  excellent  part  of  prayer, 
"becaufc  it  is  the  mofl  remote  from  felfjfhnefs,  and 
implies  the  greatell  degree  of  charity  and  difmter- 
cflcdnefs.  It  is  an  exprcffion  of  our  defire  for  the 
happlticfs  of  others. 

Good  uiU  to  riien  is  a  nccefl^iry  qualification  in 
our  pvayers  lor  perfonal  blelFings  ;  and  prayers 
didated  purely  by  tLjs  principle  are  peculiarly  ac- 
ceptable to  God. 

Some  will  afic,  "  What  reafon  is  there  why  v.'C 
fnould  pray  for  others  r  Will  not  God  do  good  to 
xncn  without  our  importunity  ?" 

This  qucRion  is  the  fame  as  if  you  fliould  afk, 
■-  Wl'-i!:    reafon  is    there,    why  wc  fhould  love  oi^?: 


Serm.  XLVIIL]     Chriflian  Religion.  587 

neighbors  ?  If  you  ought  to  love  them,  you  ought 
to  defue  and  feck  their  good  ;  and  if  you  believe, 
they  are  dependent  on  God  for  the  bleffings  which 
they  need,  then  you  ought,  in  their  behalf,  to  di* 
reft  your  defires  and  make  your  requefts  to  him. 

Yea,  you  may  as  well  aflc,  "  What  occafion  is 
there  for  alms  to.  the  poor,  inftru6lion  to  the  igno- 
rant, or  relief  to  the  afflifted  ?"  God  can  feed  the 
hungry,  guide  the  fimple  and  comfort  the  forrow- 
ful  without  our  good  offices,  as  well  as  without  our 
prayers  :  And  the  fuccefs  of  our  works  of  charity, 
as  well  as  of  our  prayers,  depends  on  his  favor. 

The  truth  is,  God  is  good  to  all,  and  he  cxer- 
cifes  his  goodnefs  in  fuch.  a  manner  as  his  wifdom 
\e.cs  beft.  Benevolence  is  an  important  virtue  ; 
and  God  has  placed  us  in  a  connexion  with  each 
other,  that  there  raay  be  occafion  for  the  frequent 
operations  of  it.  He  requires  us  to  do  good  as  we 
have  opportunity.  Without  a  dilpofuion  to  do 
g  )od,  our  prayers  are  vain,  for  they  are  not  fmcerc. 
W^here  this  difpofuion  exills,  it  will  operate  botli 
in  works  of  b  neficence,  and  in  friendly  intercef- 
ijons.  The  moral  government  of  God  is  a  fyflem- 
of  benevolence  ;  and  he  fo  adminiftcrs  it,  as  to 
encourage  mutual  benevolence  among  his  fubje6ls. 

We  are  not  to  imagine,  however,  that  he  will 
withhold  irom  good  men,  the  bleffings  for  which 
they  are  prepared,  merely  bec.iulc  others  neglc£l 
to  pray  lor  them.  But  if  he  grants  to  unworthy: 
cieatures  the  favors  to  which  th'.y  have  no  claim, 
this  certainly  is  an  aft  of  Grace  ;  and  it  is  not  the 
lefs  grace,  becaufe  he  grants  them  on  the  intercelU 
fion  of  others. 

W^e  are  com.manded  to  pray  for  all  men.  We 
can  by  direft  afts  of  benehcence  do  good  only  ta 
few  ;  but  our  charitable  wi flies  may  embrace  mil- 
lions, even  diftant  nations  and  unborn  generations. 
By  llie  example  and  precepts  of  Ghiid  we  arc 
-.aught  to  "  love  our  enemies,  and  pr.'y  for  Uiof^ 
O  o  4 


588  Duties  of  thi         CSerm.  XLVIII. 

who  defpitefully  ufe   us."     If  fuch  are  fubjefls  of 
our  prayers,  none  are  to  be  excluded. 

As  we  cannot  have  a  diilin6l  knowledge  of  the 
cafes  of  all  men,  our  prayers  for  them  muft  be  gen- 
eral, '*  that  they  may  be  faved  and  come  to  the 
knowledge  of  the  truth." 

The  general  ftate  of  mankind  is  well  known. 
Many  nations  are  in  the  darknefsof  Heathenifm — 
many  are  deluded  by  vain  impofture — many  are 
niifled  by  a  corrupted  Chriftianity — among  fhofe 
who  enjoy  the  pure  gofpel  many  are  blinded  by 
the  god  of  this  v/orld.  A  great  part  of  the  human 
race  are  under  the  power  of  an  arbitrary  domina- 
tion, and  employed  in  butchering  one  another, 
merely  to  gratify  the  pride  of  wanton  tyrants.  A- 
mong  the  millions,  who  are  impelled  to  affume  the 
inftruvnents  of  death,  and  fpread  devaftation  and 
carnage  among  their  fellow  mortals,  not  one  in  ten, 
thoufand  has  any  intereil  in  the  quarrel,  or  any 
knowledge  of  the  man  againft  whom  he  lifts  the 
fatal  weapon,  or  has  received  any  injury  from  hirn 
whom  he  devotes  to  dellru6lion.  They  are  by  dint 
of  power,  urged  into  a  bloody  conteft,  in  which 
tlity  have  no  concern,  and  from  which  they  expe6l 
no  benefit.  They  are  employed,  to  deftroy  thofe 
who  have  never  voluntarily  harmed  mankind,  and 
xvho  v/ilh  to  enjoy  the  innocent  retreats  of  peace. 

The  benevolent  and  difccrning  mind  looks  on 
the  human  race  with  compafTion,  and  prays  that 
the  tirn.'  may  come,  when  light  fhall  break  forth 
3nd  overfprcad  the  vv'orld  ;  when  truth  ftiall  arife 
and  gain  its  juft  dominion  ;  when  tyranny  fliall 
withdraw  i!s  cruel  hand  and  give  place  to  equity 
and  juttice  :  and  when  all  nations  fliall  be  united, 
in  bonds  of  friendHiip  and  peace. 

The  ApoOIe  exhorts  Chrillidns  efpecially  to. 
make  fupplication  for  all  faints." 

ChriQians  were  then  in  a  Hate  of  peculiar  dan- 
^^cr  ;  either  actually  conflicling  with,  or  imminent- 


Serm.  XLVIII.]      Chrijlian  Religion.  5891 

]y  expofed  to  the  violence  of  perfecution.  They 
were  in  a  weak  and  defencelefs  llatc,  not  only 
without  the  fupport,  but  under  the  opprcffion  of 
the  powers  of  the  world.  They  therefore  needed 
the  prote6lion  of  providence  to  prcferve  them  from 
fpeedy  deftruftion,  and  the  influence  of  grace  to 
fortify  them  againfl  the  temptations  to  apoilacy. 

Behdes  :  The  Chriflian  inftitution  was  of  infin- 
ite importance  to  the  world.  Hence  to  pray  for 
the  faints,  for  their  fupport  and  for  the  fpread  oi 
their  religion,  was  to  pray  for  the  general  virtue 
and  happinefs  of  the  human  race,  in  that  and  all 
fucceedin^  afrcs. 

If  we  belu-'ve  the  religion  of  tlie  gofpel  to  be  true 
and  impor.'ant,  we  ought  not  only  to  profefs  and  o- 
bey  It  ourfclves,  but  alio  to  contribute  to  its  fuccefs 
and  influence  among  others.  There  is,  therefore, 
at  all  times,  as  well  as  in  times  of  perfecuiion,  Ipe- 
cial  reafon  why  Chiiftians  in  every  place  (hould 
make  fupplication  for  all  faints.  The  Apoftle  fays 
to  the  Theffalonians,  "  We  pray  always  for  you, 
that  God  would  fulfil  in  you  all  the  good  p^eafure 
of  his  goodnefs,  and  that  the  name  of  Chrill  may 
be  glorified  in  you,  and  ye  in  him.  And  pray  ye 
for  us,  that  the  word  of  the  Lord  may  have  free 
Courfe  and  be  glorified,  even  as  it  is  among  you." 

This  leads  me  fanher  to  obfeivc,  That  the  Apof- 
tle  foliciis  the  prayers  of  the  Epbefian  Chriilians 
for  himjtlft  as  a  minifttr  of  ChrilL  "  Pray  for  mc." 
Paul  was  a  man  of  great  natural  abilities,  and  lit- 
erary acquiremxcnts,  of  eminent  grace  ^nd  uncom- 
mon gifts  ;  but  he  did  net  imagine  that  thcfe  raif- 
ed  him  above  the  need  of  farther  aliiilances  and 
fupplies.  He  prayed  for  himfclf,  and  he  rcqueft- 
ed  the  prayers  of  his  brethren.  Humility  becomes 
the  moll  em.inent  fainfs.  Improvements  in  grace 
conduce  to  iowliners  of  inind. 

Chriilians    ought    (.0  pray    for   their  ininiller,— • 
Tht'ir  C'JL^.ca'ion  and  cciTifQit^,    r.izd  ihe  prevaUnce 


50O  Duties  of  the  [Serm.  XLVIH. 

of  piety  in  the  rifing  generation  much  depend  on 
his  fidelity  and  fuccefs.  When  people  complain 
of  their  minifler's  infufficiency  or  ufeleffnefs,  it 
would  be  proper  for  them  to  inquire,  whether  they 
have  done  their  duty  to  him  and  to  themfelves  ; 
whether  they  have  attended  on  his  miniftry  with 
«onftancy,  received  the  word  from  him  with  meek- 
nefs,  afiitted  him  by  their  concurrence,  and  remem- 
bered hin^  in  their  prayers. 

There  was  fomething  fpecial  in  Paul's  cafe.  He 
was  "  an  ambalTador  in  bonds."  He  was  fent  forth 
hy  God  to  treat  with  men  on  terms  of  peace.  "  We 
are  ambafladors  of  Chrift,"  fays  he,  "  as  though 
God  did  befeech  you  by  us  ;  we  pray  you  in 
Chrift's  flead,  be  ye  reconciled  to  God."  You  are 
to  regard  the  minifters  of  Chrift  as  his  ambairadors,. 
Your  oppofjtion  to  them  in  this  charafter,  is  oppo- 
fition  to  him  :  If  you  defoife  thern,  you  defpife 
him. 

Among  all  nations,  ambaffadors,  ailing  in  theij: 
ojfTice,  are  confidered  as  having  a  claim  to  perfonal 
fecurity.  But  Paul,  though  an  ambafT^dor,  was 
jri  bonds.  The  enemies  of  Chrift  had  confined  this 
meffenger,  to  reftrain  him  from  delivering  the 
mclfage  with  which  he  was  charged.  He  tiiereforq 
requefts  the  prayers  of  the  faints,  that  he  may  b;^ 
enlarged  to  go  forth  and  proclaim  to  rebellious 
men  the  things  which  belong  to  their  peace.  Peo^ 
pic  ought  efpccially  to  help  their  minifter  by  their, 
prayers  and  charities,  when  he  is  under  fuch  world- 
ly embarraffments  as  obftru6l  the  free  exercife  of" 
his  office. 

V.  The  Apoftlc  points  out  the  manner^  in  which 
!ie  aimed,  and  all  minifters  ought  to  preach  the 
gofpel.  "  Prny  for  me,  that  utterance  may  be  giv- 
en me,  that  I  may  open  my  mouth  boldly,  to  make 
known  thc^yfU'ry  of  the  gofpcl.  that  I  m.\y  fpc^k 
''^oldly,  as  I  ouciU  to  fpcak." 


Serm.  XLVIIL]     CkriJUan  Religicn.  59! 

What  Paul  preached  was  "  the  my  fiery  of  the 
gofpel" — the  myftery  which  had  been  hkidcn  from 
former  ages,  but  was  now  made  manifefl.  There 
are  many  doflrines  of  religion,  which  could  not  be 
known  without  revelation,  but  appear  eafy 
to  be  underftood,  and  reafonable  to  be  believed, 
whenever  they  are  difcovcred  ;  as  the  incarnation 
and  facrifice  of  Chrifl,  the  pardoning  mercy  of  God, 
the  refurre6lion  of  the  body  and  a  future  judgment. 
In  reference  to  thefe  the  gofpel  is  called  a  myjhry — 
a  myftevy  not  kcptfecret,  but  made  raanifell  to  the 
fons  of  men. 

The  ApoHle  defired  to  make  known  this  myftery. 
A  miniiler  fhould  ''  ufe  great  plainnefs  of  fpeech, 
and  by  manifeflation  of  the  truth  commend  him- 
felf  to  every  man's  confcience  in  the  fight  of  God." 
Addrcffes  to  the  paflions,  when  the  mind  is  unin- 
formed, are  ufelefs,  and  may  be  dangerous.  Let 
the  underltanding  firft  be  enlightened  in  the  knowl- 
edge of  the  truth  ;  then  the  confcience  and  feel- 
ings may  be  addreffed  with  propriety  and  advant- 
age. 

The  Apoftle  prayed  "  that  he  might  fpeak  boldly, 
as  he  ought  to  fpeak." 

In  a  miniiler  boldnefs  is  nccefifary — not  that  im- 
pudent boldnefs,  which  affumcs  an  unmerited  fu.- 
periority  ;  but  that  pious  fortitude,  which  dares 
to  utter  the  important  things  of  religion  withoui 
iefervc,  and  without  fear  of  pcrfonal  inconven- 
ience. Paul  declared  the  whole  counfel  of  God. 
He  never  declined  to  fpeak,  or  ftudied  to  difguife 
the  truth,  that  he  might  gain  the  favor,  or  elcape 
the  cenfure  of  the  v.'orld  ;  but  dill  he  was  careful 
not  to  give  needlcfs  offence,  or  awaken  the  dan- 
;^erous  oppohtion  of  paffion  and  prejudice.  VWe, 
jnanner  of  addrefs  was  rerpe6tfu]  and  winning;  but 
not  fervile  and  fa\v'ning.  He  was  bold  without 
:.nfoIcnce,  and  delicate  without  difguife. 


59^  Duties  of  the        [Serm.  XLVIII, 

The  minifter  mull  exhort  and  rebuke  with  all 
:inthority,  and  fometimes  ufe  fharpnefs ;  But  he  mull 
not  flrive.  He  mufl  be  gentle  toward  all  men,  in 
meeknefs  infl,iu6ling  them  w^ho  oppofe  themfelve*, 
that  they  may  come  to  repentance  and  the  knov/1- 
edge'of  the  truth. 

He  mufl  open  his  mouth  boldly  to  declare  the 
great  do6Vrines  of  f'alvation,  to  confute  dangerous 
errors,  to  convince  gainfayers,  to  filence  vain  talk- 
ers, to  tellify  againft  iniq'uity,  to  reprove  the  un^ 
godly,  and  to  dete6l  and  alarm  felfdeluding  hypo- 
crites. 

He  muH;  perfevere  in  the  faithful  execution  of 
his  office,  whatever  difcouragements  may  arife 
from  the  oppohtion  of  the  world,  the  frowns  of 
the  great,  the  contempt  of  the  proud,  the  want  of 
concurrence,  or  the  frnallnefs  of  his  fuccefs.  The 
Spirit  which  governs  him  mull  be,  "  not  the  Spirit 
of  bondage  to  fear,  but  the  Spirit  of  power,  lovs 
and  a  found  mind.'' 

His  courage  mull  be  accompanied  with  prudence, 
humility  and  charity  ;  not  with  rafhnefs,  pride  and 
cenforioufuefs  :  And  his  confidence  mufl  bs 
grounded,  not  in  a  vain  conceit  of  his  own  abili- 
ties ;  but  in  the  goodnefs  of  his  caufe,  the  impor- 
tance of  truth  and  the  fuppoit  of  divine  grace. 

We  fee  that  the  oflice  of  a  miniller  is  difficult, 
as  well  as  important.  He  may  need  m^ore  wildom 
and  fortitude  than  he  poffeircs.  As  he  Ihould  feek 
^racc  to  guide  and  flrengthen  him,  fo  he  m?y  rea- 
fonably  expetl  a  fliare  in  the  intercefhons  of  thofe 
for  v/hom  he  l.ibors.  Whatever  neglcOs  they  im- 
pute to  hi'n,  if  they  forbear  to  mention  him  in 
their  prayers,  ;hfy  m.iy  charge  themfelves  uiih  one 
crnnlM.tl  ac-!:;itct. 

We  I'M!  that  p.ivale  Chrifliarj.*;  fnould  zea'oufly 
CGTirur  wit!i  then-  rr.i;)ifler  in  his  labors  to  promote 
rr'i.p,ion.  '1  heir  co]U""rreriCe  animates  him  to  fpeak 
ihr.  -yird  boldly.     They  fliould    receive  th^;   word 


Serm.  XLVni.3     Chrifiian  Religicn.  593 

from  him  with  readinefs  of  mind,  maintain  religion 
in  their  houfes,  fccond  his  addreffes  to  the  young, 
preferve  peace  and  order  among  themfelves,  and 
in  their  daily  conveffation  hold  forth  the  word  of 
life,  that  he  may  not  run  in  vain. 

We  fee  the  vaft  importance  of  the  gofpel.  Why 
has  God  appointed  minifters  to  preach  it  ?  Why 
are  they  to  fpeak  it  boldly  ?  Why  arc  they  to  in- 
ftru6l  and  reprove  with  all  longfufFering  ?  It  isbe- 
caufe  the  fubjeft  of  it  is  great,  and  infinitely  con- 
cerns the  fons  of  men. 

Now  if  it  be  a  matter  of  fuch.  importance,  can 
you  fafely  ncgleft  it  ?  The  minifter  who  fhuns  to 
declare  the  counfel  of  God,  you  think,  endangers 
his  foul.  Do  not  you  endanger  your  own  fouls, 
when  you  rcjeft  this  counfel  ?  If  it  concerns  a  min- 
ifter  to  labor  for  your  falvation,  ought  you  not  to 
laUor  for  your  own  ? — No  pains  taken  by  others 
will  fave  you,  while  you  dilregard  your  own  du- 
ty. Awake  then  fo  confideration  and  repentance ; 
attend  on  God's  word,  and  apply  with  diligence  all 
the  means  in  your  hand^.  Seek  the  Lord  while  he 
may  be  found,  and  call  upon  him,  while  he  is 
near. 


«*^ 


^^^ 


SERMON      XLIX. 


EPHESIAisS  vi.  21,  zz, 


^lU  that  ye  may  knorv  7ny  affairs,  and  how  I  do,  Tyctu 
^  zcus,  a  beloved  brother  and  faithful  minflcr  in  the 
Lord.fhall  make  biozon  to  you  all  things  ;  -whom  I 
have  fent  unto  you  for  this  fame  piirpofe,  that  ye 
■might  know  our  affairs,  and  that  he  might  comfort 
your  hearts.  Peace  be  to  the  brethren,  and  love  -ioith 
faith  from  God  the  Father  and  the  LordJefusChrifi> 

1  HE  Apollle,  in  the  preceding  verfe, 
fays,  that,  "  for  the  gofpr,!'s  fake,  he  was  an  ambaff- 
fador  in  bonds."  He  was  appointed  an  anibalfa- 
dor  of  Chrifl  to  pubHfh  the  gofpel  of  peace  to  a 
guilty  world.  In  the  execution  of  this  commiflioil 
he  was  apprehended  and  put  in  chains.  The  place 
oi  bis  confinement  was  the  city  of  Rome.  From 
tiicnce  he  wrorc  to  feveral  churches,  and  particu- 
larly to  the  cliurch  of  the  Ephefians,  among  whom 
he  had  befort^  fjtnt  fonictimein  preaching  the  gof- 
pel. His  letter  to  this  church  he  fcnt  by  the  hand 
of  Tychicus,  who  was  not  only  a  ChriRian,  but  a 
ininillcr,  and  an  alhftant  to  Paul  in  the  work  of  the 
gofpel.  Ja  his  lettrr  he  mentions  this  meflenger 
by  name,  informs  the  Kniir.fians  for  what  purpofe 
lie  had  Irni  him,  and  recommends  him  to  :hem  ar> 
a  beloved  bro:her  and  faitliful    miiiJiler,     He  thcrl 


Serm.  XLIX.J       Chripan  Religion.  595 

exprefifes  the  benevolent  defires  of  his  heart,  that 
God  would  grant  them  peace  and  love, as  the  fruits 
of  that  faith,    which  the/  profelfed  in  Chrift  Jefus. 

The  paragraph  now  read  I  ftiall  improve  in  fev- 
cral  oblervations. 

I.  Paul  was  careful  to  keep  up  an  inlercourfe 
and  communion  with  the  churches  of  Chrift. 

While  he  was  at  Rome,  he  fent  a  brother  to  car- 
ry a  melfage  to  the  EpheGans.  Hy  the  fame  hand 
he  fent  a  letter  to  the  Coloflians.  He  directed  that 
the  fame  letter  Ihould  be  read  to  the  church  in  La- 
odicea  ;  and  that  they  alfo  fhould  read  the  letter 
from  I.aodicea.  '  He  infcribed  this  letter  '•  to  the 
faints  in  Ephefus,  and  to  the  faithful  in  Chrifl  Je- 
fus." 

We  hence  learn,  that  there  ought  to  be  a  fellow- 
fhip  and  correfpondcnce  among  the  churches  of 
Chrifi.  They  fhould  all  unite  their  endeavors  for 
the  common  edification  and  comfort. 

ThechurchofChriftisone.  Andthoughfor  the  con- 
venience of  fecial  worfiiipjit  is  formed  into  various} 
focicties,  yet  it  is  not  divided.  It  is  flill  one  body; 
and  all  its  feveral  members,  as  there  is  occaliou 
and  opportunity,  fhould  confpire  to  the  promotioti 
of  the  general  peace  and  happinefs.  DitFerent 
churches,  like  the  diflperent  members  of  the  body, 
fhould  act  in  concert,  and  move  as  being  animated 
by  the  fame  Spirit.  If  one  fufFers,  others  Ihould 
contribute  to  its  relief;  if  one  is  honored,  all  fhould 
partake  in  the  joy. 

We  arc  to  acknowledge  all  as  our  brethren, who, 
in  every  place,  call  on  the  name  of  Jefus  Chrifl  the 
Eord,  both  theirs  and  ours.  We  fhould  be  free,  as 
to  commune  with  other  churches,  fo  to  admit  them 
to  communion  with  us,  flatedly  or  occafionally,  as 
circumllances  allow.  We  fhould  feek  the  counfel 
of  filler  churches  under  our  difficulties  ;  and  be 
ready,  when  requeued,  to  afford  them  our  counfel 
under  theirs,     Thus  we  fhould  keep    the  unity  of 


59^  't>uties  of  the         [Serm.  XLIX, 

the  Spirit  in'the  bond  of  peace,  and  be  fellow  help- 
frs  to  the  truth. 

We  fee  then,  that  fuch  as  form  thcmfelves  into 
feparate  focieties,  with  a  view  to  withdraw  them- 
felves  from  the  communion  of  other  churches,  and 
to  exclude  other  churches  from  theirs,  effentially 
depart  from  the  pacific  and  benevolent  plan  of  the 
gofpel. 

II.  Paul  was  folicirous,  that  the  Chriftians,  a- 
jnong  whom  he  had  preached,  fhould  "know  his 
date." 

He  fent  to  theEphefians  a  mefTenger,  from  whom 
fhey  might  know  his  aflpairs.  And  what  were  his 
affairs  ? — He  v/as  a  priloner  of  Jefus  Chrift  in  the 
caufe  of  the  gofpel.  He  was  in  bonds;  but  flill 
lie  maintained  his  faith  and  courage.  He  was  not 
afljamed  of  the  gofpel  of"  Chrift,  nor  afraid  to  avow 
his  belief  of  it,  though  bonds,  alfliclions  and  death 
might  be  the  confequence. 

He  fent  to  the  Chriflian  churches  an  account  of 
Lis  flate,  that  they  might  be  moved  to  pray  for  him 
— might  know  how  co  accommodate  their  prayers 
to  his  cafe — might  not  be  terrified  by  his  fuffer- 
ings,  but  rather  emboldened  by  his  example  of  for- 
titude— and  that  his  inflruclions  and  exhortations 
might  come  wilh  greater  power,  being  written  in  a 
flaie  of  afiiitlion,  and  dictated  by  that  fpirit  which 
fupported  him  in  all  his  tribulation. 

It  is  often  proper  for  Chriflians  to  communicate 
to  each  orher  tlieir  inward  and  outward  troubles, 
tliat  they  may  enjoy  the  benefit  of  each  other's  ad- 
vice and  prayers. 

It  couecrns  Cliriftiaiis  under  alTiiciions  efpecial- 
\y  under  tii.tls,  on  account  of  religion,  to  maintain 
:»  ronnancy  and  fortitude,  which  may  do  honor  to 
religion,  and  recon^.mend  it  to  the  ciioice  andcfleem 
of  other*. 


SeFvM.  XLIX-i         Chrijlian  Religion*  597 

III.  Paul  fcnt  to  inform  the  Ephefians,not  only 
"what  were  his  affairs,  but  "  what  he  was  doing" — 
how  he  employed  himfelf  in  his  confinement. 

He  fuffered  not  his  time  to  pafs  in  reltlefs  impa- 
tience, or  ufclcfs  indolence.  He  knew  how  to  be 
contented  in  bonds — He  could  ftill  be  active  in 
promoting  the  caufe  of  Chrill,  and  the  falvation  of 
inen.  He  received  all  who  came  to  him,  and 
preached  to  them  the  kingdom  of  God,  and  the 
things  which  concerned  the  Lord  Jefus,  with  all 
confidence.  He  inUruBed  his  fellow  prifoners,  and, 
in  fome  inflances,  was  fo  happy  as  to  reclaim  them 
from  a  vicious  life,  and  bring  them  to  the  faith  o£ 
the  gofpel.  It  was  at  Rome,  in  his  bonds,  that  he 
recovered  Onefimus  from  a  profligate  courfe,  and 
made  him,  who  in  time  pafl  had  been  unpro"Qtable, 
now  profitable  to  all  who  were  conneftcd  with  him- 
He  fpent  much  of  his  time  in  prayer  for  the  churches. 
He  fays,  "  He  prayed  for  them  always — without 
ceafing — nighl  and  day."  He  was  induflrious  in 
writing  to  the  churches,  and  to  particular  pcrfons. 
Several  of  his  epi files,  befjdes  this,  were  written, 
when  he  wa^  in  bonds.  His  confinement  turned 
to  the  furtherance  of  the  gofpel,  as  it  gave  occafion. 
for  a  number  of  mofl  excellent  epiftles,  which  are 
of  ftanding  ufe  and  importance  in  the  churches.  If 
Paul  had  only  preached,  we  fhould,  at  this  time, 
fcarcely  have  known  what  he  did  preach.  We 
ihould  not  have  been  favored  with  thofe  bookis, 
which  are  fome  of  tlie  moll  inftru6Hve  parts  of  holy 
fcripture.  llic  v/ildom  of  God  difpofcs  things  in 
fuch  a  manner,  as  leads  to  theaccomplilhmentof  his 
own  purpofes. 

Tim.e  fo  pioufly  and  ufefully  fpent,  as  Paul's 
time  was,  may  be  pleafant,  even  in  a  prifon.  He 
was  willing  the  churches  lliould  know  what  he  did* 
He  was  nut  afliamed  that  his  manner  of  life  fhould 
be  m.ade  public.  Do  not  many  fo  fpend  their  time, 
thdt  thev  are  aimoll  afhamed    to   review    it   them- 


59^  Duties  of  ihe  [Serm.  XLIX. 

fi Ives  ;  and  would  be  more  afhamed   to   let   others 
know,  what  they  do  ? 

Paul's  example  teaches  us,  that  we  fliould  do 
good  in  every  condition.  Even  confinement  ex- 
,  cufcs  not  from  woiks  oF  piety  and  beneficence. — 
Under  particular  circumftances  we  may  be  incapable 
of  the  fervices,  which  we  widi  to  perform;  butper-^ 
haps,  undn-  thefe  circumftances,  we  may  do  more 
good,  than  if  we  were  in  that  condi-tion  of  life, 
which  we  think  mod  eligible,  and  moft  favorable 
to  our  ufcfuinefs.  Let  us  only  be  folicitous  to  do 
good,  in  every  ftate.  according  to  our  ability  ;  and 
thus  leave  it  v*'ith  God  to  order  our  afFairs,  as  his 
wildom  fees  bed. 

IV.  When  Paul  fends  Tychicus  to  Ephefus,  and 
io  Coloflee,  he  gives  him  wiitten  tt^ftimonials,  that 
he  might  be  received  of  the  churches,  in  the  char- 
a6ler  of  a  iniLiifler.  *'  I  fend  Tychicus,  who  is  a 
beloved  brother  and  faithful  minifter  in  the  Eord." 
If  you  read,  with  attention,  the  A6ls,  and  the 
Epiflks  of  (he  apoHles,  you  will  find,  that  they  who 
undertook  to  preach  the  gofpel,  were  approved  and 
fcparatcd  to  that  work  by  men  already  in  office  ; — 
atid  I  hat  thefe  preachers,  when  they  travelled  a- 
broad.  carried  with  them  written  recommendations 
from  fomc  known  apoftlc,  miuifter,  or  church. — 
Tl)l5  piecaution  was  taken,  that  the  churches  might 
not  be  impofed  upon  by  ignorant  pretenders,  or  art- 
ful deceivers. 

Tiiis  early  example  teaches  us,  that,  whenever 
niiiiiflcrs  go  forth  to  preach  ihc  gofpel,  in  places 
wlicre  their  names  and  charatlers  arc  unknown, 
\hry  ouglit  to  exhibit  proper  evidences  of  their  au- 
thority (o  preach,  and  (  f  their  good  flanding  in  the 
church  cf  Chvill  ;  and  that,  without  iuch  evidences, 
tluv  ou^ht  net  tt)  be  received  in  that  facred  char- 
adcr.  I'llie  church  of  Kphelus  is  commended, 
hrraul'e  fiie  irii  d  them,  who  faid  they  wereapolUes 
-.id  were  i:ot,  and  found  them  liars.     On  the  con- 


SsRM.  XLIX.J        Chyiftian  Religion.  599 

(rary,  the  church  of  Thyatira  is  reprov^ed,  becaufe 
flie  lufFered  thofe  to  teach,  who  called  themfelves 
prophets,  but  could  produce  no  teflimony  in  fup- 
port  of  their  chara£ler.  The  confequence  of  this 
credulity  and  negligence  was,  that  thefe  pretended 
prophets  feduced  the  fervants  of  Chriil  from  the 
purity  and  order  of  the  gofpel. 

The  church  of  Chriil  is  a  regular,  organized 
community.  The  work  of  miniiiers  is  to  build  up 
this  community  in  knowledge,  peace  and  holinefs. 
The  qualifications  for  the  miniliry,  the  manner  of 
introduction  to  the  office,  and  the  duii?s  which  be- 
long to  it,  the  gofpel  has  clearly  fiated.  We  ire  to 
receive  none  as  ambalfadors  of  Chrift,  but  thofe 
who  come  to  us,  according  to  the  order  whicli  he 
has  fettled.  All  are  not  teachers  in  his  church  : — 
He  has  given  fome  to  be  teachers.  We  are  not  to 
fuppofe,  that  every  man,  at  his  own  pleafure,  may 
aflume  the  of^ce,  or  that  we  are  to  acknowledge,  in 
the  office,  every  man  who  does  affume  it.  If  any 
man  offers  himfelf  to  us  in  the  charadler  of  a  Chrif- 
tian  teacher,  on  him  it  is  incumbent  to  exhibit  proof 
of  his  Chnftian  ftanding  and  official  authority. -— 
If  we  give  heed  to  every  vain  pretender,  and  coun- 
tenance every  bold  intruder,  we  bring  confufion  in- 
to the  church,  where  all  things  ought  to  be  done 
decently  and  in  order. 

V.  The  miniUers  of  Chrift  ought  to  a£l  in  con- 
cert and  unite  their  labors  in  building  up  his  king- 
dom. 

Tychicus  cooperates  with  Paul  in  the  work  of  the 
miniftry  ;  Paul  therefore  fends  him  to  the  churches 
to  which  he  himfelf  had  miniftered.  and  calls  him. 
a  faithful  minifler  and  fellow  fervant  in  the  Lord- 
There  ought  to  be,  among  n)ini{lers,  unity  of 
aile6lion,  cojiefpondence  of  defign.  and  concur- 
rence of  labors,  Th<'re  fhould  be  no  contention 
tor  fuperioiity  ;  no  undermining  arts  ;  no  attempts 
^o  magnify  their  importance  at  the  exp^mfe  of  their 


6oo  Duties  of  the         [Serm.  XLIX. 

brethrens'  ufefulnefs.  Paul  would  not  enter  into 
the  labors,  or  build  on  the  fonndation  of  other 
men.  He  would  not  ftretch  himfelf  beyond  his 
line.  But  then,  in  an  orderly  way,  he  would  im- 
part to,  and  receive  from  his  brethren,  all  proper 
afliftance  in  promoting  the  common  caufe.  Min- 
illers  ftiould  ftrengthen  the  hands,  and  animate  the 
hearts  of  one  another,  and  thus  be  fellow  helpers 
to  the  truth. 

VI.  Fidelity  is  an  efTential  part  of  the  minifterial 
charadler.     Paul  fays  of  Tychicus,  "He  is  2i  faiths 

Jul  minifter." — "  It  is  required  in  Ilewards,  that  a 
man  be  found  f ait hfuL"  Timothy  is  charged  to 
*'  commit  the  things-which  he  had   received,  unto 

faithful  men." 

The  faithful  minifier  undertakes  his  work  with 
pure  indentions  and  abides  in  it  with  conftancy, 
even  though  he  may  meet  with  wordly  difcourage- 
ments.  His  governing  aim  is  to  approve  himfelf 
to  God,  and  promote  the  effcn  ial  intereft  of  his 
fellow  men.  He  applies  himfelf  to  the  various  du- 
ties of  hio  ofEce  with  affiduity  and  diligence.  He 
fhuns  not  to  declare  the  whole  counfel  of  God.— 
He  handles  not  the  word  of  God  deceitfully,  but 
ufcs  great  plainnefs  of  fpeech,  and,  by  manifefta- 
tion  of  the  truth,  commends  himfelf  to  the  con- 
fcicnccs  of  his  hearers.  Such  a  faithful  pallor, 
when  the  great  fhepherd  fhail  appear,  will  receive 
the  crown  of  life.  Though  his  people  fliould  not 
be  gathered,  yet  he  will  be  glorious  in  the  eyes  of 
the  Lord,  and  his  God  will  be  his  ftrength. 

VII.  Paul  fcnt  Tychicus  to  theEphchans,  "  that 
he  might  comfort  their  hearts." 

The  apofllc  was  in  bonds  for  the  gofpcl.  Ap- 
prehenfive,  that  thefe  new  converts  might  by  his 
fuffeiings  be  difcouraged  in  their  religion,  and 
turned  away  from  their  profeflion,  he  fends  this 
mclfcnger  to  animate  and  confirm  them.  He  fays, 
in  the  third  chapter,  "I  Paul,  the  prifoner   of  the 


Serm.  XLTX.]        Chrijlian  Religion,  Cot 

Lord  for  you  Gentiles — defire  that  ye  faint  not  at 
my  tribulation  for  you,  which  is  your  glory.  For 
this  caufe  I  bow  my  knees  unto  the  Father  of  our 
Lord  Jefus  Chiift,  that  he  would  grant  you  to  be 
ftrengthened  with  might  by  his  Spirit  in  the  inner 
man" — "I  the  prifoner  of  the  Lord  befeech  you, 
that  ye  walk  worthy  of  the  vocation  v/herewith  ye 
are  called." — Tychicus  was  fenton  the  famedefign, 
to  comfort  them  under  their  grief  for  Paul's  im- 
prifonment,  and  to  guard  them  againft  any  dif- 
couraging  apprehenfions  from  fo  unhappy  aa 
event. 

Miniflers  are  to  ftrengthcn  new  converts  and 
young  proftflTors  to  conftancy  and  perfeverance  in 
religion,  by  laying  before  them  the  comforting  and 
animatmg  motives  of  the  gofpel. 

Chriflians  often  meet  wih  difcouragements  from 
external  affliftions — ^from  ;he  prelfure  of  tempta- 
tions— from  the  ftiengih  of  inward  corruptions — 
from  a  confcioufnt-fs  of  infirmilv — froui  their  un- 
fuccefsfulnoCs  in  driving  againft  fm — from  the 
want  of  bright  evidences  of  their  finctriiy — from 
the  coldriels  of  their  hearts  in  fpiritual  duties — and 
from  the  inconftancy  of  their  good  relolutions. — 
We  are  to  comfort  delponding  fouls,  not  by  bold 
pretentions  to  know  their  fpiritual  ftaie  and  (heir 
title  to  heaven,  but  by  propofing  to  them  thofe 
fcriptural  marks  and  characters,  by  which  they 
may  prove  their  own  heart?;,  and  judge  their  own 
ftate.  We  are  lo  put  th^m  in  ihc  way  to  obtain 
comfort,  by  affirting  them  in  the  trial  of  themfelves, 
and  by  encouraging  them  to  diligence  and  perfe- 
verance in  religion.  We  are  to  lead  their  minds 
to  the  contemplation  of  the  divine  promifas,  and  to 
inftruft  ihem  how  they  may  apply  thele  promifes 
to  themi elves.  We  are  to  remind  them  of  the  a- 
bundant  grace  of  God,  and  invite  their  approach 
to  his  throne  for  grace  to  help  in  time  of  need. — 
We  are  efpeeially  to  animate  and  flrengthen  them 
Pp3 


002  Ditiies  of  the         [Serm.  XLIX. 

from  the  particular   promi fes,  made    to  thofe  who 
patiently  continue  in  well  doing. 

Minifters  ftiould  apply  the  comforts  and  terrors 
of  the  gofpcl  lo  the  proper  charaflers  ;  and  diredi 
their  hearers,  on  a  drift  examination  of  their  own 
hearts,  to  make  the  application  for  themfelves.  If 
we  take  upon  us  to  apply  promifes  or  threatenings  to 
^erjcns,  inltead  of  charaflers,  we  fhall  often  mifapply 
them,  or  if  we  give  a  falfe  defcription  of  religion,  we 
Ihall  lead  our  hearers  to  mifapply  them.  Thus  we 
Ihall  bring  on  ourfelves  the  curie  denounced  againft 
thofe  corrupt  teachers,  '*  who  with  their  lies  make  the 
hearts  of  the  righteous  fad,  whom  God  hath  not 
made  fad  ;  and;  who  ftrengthen  the  hands  of  the 
wicked,  tiiat  he  return  not  from  his  wicked  way, 
by  promi fing  him  life." 

Fmally  :  The  Apoftle.here  points  out  the  way 
in  which  Chiidians  are  to  receive  religious  cot'n'- 
fort.  Thev  are  to  abound  in  that  pe^ce  and  love, 
which  are  the  fruirs  of  faith.  "  Peace  be  to  the 
brethren,  and  love  with  faith  from  God  the  Father, 
and  the  Lord  Jefus  Chrifl." 

They  had  a  I  read  v  profeffed  their  faith  in  the 
gofpel  of  Ch'ift.  The  Apoflle  prays,  that,  with 
their  farh,  there  might  ht  peace  znd  love.  Thefe 
are  the  genuine  effects  of  truefai:h,  and  from  thefe 
fprmg  rtligious  comfort  and  joy.  For  the  Thella- 
lonian  behevers  Paul  gives  tharks,  "  remembering 
thtir  work  of  faith,  and  labor  of  love,  and  patience 
oi  hope/'  Where  faith  works,  love  will  alfo  la- 
bor, and  hope  will  patiently  wait  for  a  reward.  As 
faiih  increalcs,  love  will  abound,  and  hope  be 
fircngthcned.  Mence  the  Apoflle  prays,  "The 
Tord  make  ycu  to  incrcafe  and  abound  in  love  to- 
ward one  anoth'jr,  and  toward  all  men,  to  the  end 
he  may  eflablifh  your  h(  arts  unblameable  in  holinefs 
before  God,  at  the  coming  of  our  Lord  fefus  Chrift.'' 
*'  The  end  of  the  commandment  is  charity  out 
of  a  pure  heart,    a  good    confcience  and.   faith  ur»-« 


S^RM.  XLIX.]         Chrijlian  Religion,  Soq 

feigned."  The  gofpel  by  iJs  precepts  crjoins,  by 
its  examples  recomrnendo,  and  by  its  docliines 
urges  mutual  love,  as  the  nobleft  branch  of  the 
Chriflian  temper  ;  and  faith  captivates  the  foiil  in- 
to obedience  to  the  golpel  by  giving  efficacy  o  i:s 
precepts,  examples  and  do6:rines.  Love  is  fo  ef- 
fential  to  the  religion  of  Chrift,  that  wheie  it  is 
Tvanting,  all  pretentions  to  faith  are  vam.  They 
who  by  Chrift  have  believed  in  God,  are  faid  *'  to 
have  purified  their  fouls  unto  unfeigned  lowo.  of 
the  brethren." 

Where  faith  operates,  love  will  appear,  a,ndpfac€ 
will  follow. 

Love  firft  produces  inward  peace.  It  cxtinguifli  - 
es  malice,  envy,  hatred,  wrarh,  revenge,  and  every 
unfriendly  paffion — every  unfocial  feeling.  It  op- 
erates by  meeknefs  under  provocations — hy  the 
forgivenefs  of  injuries — by  condcfcenfion  in  Cifes  o? 
controverfy — by  companion  to  the  affli6lcd— by 
beneficence  to  the  needy — by  rightcoufnefs  in  deal- 
ings— by  tendernefs  of  mens'  chara6lers — bv  joy 
in  the  profperity  of  neighbors,  and  by  a  prompti- 
tude in  relieving  the  difheffes  and  promoting  the 
happinefs  of  mankind. 

Such  are  the  works  and  fruits  of  love  ;  and' 
where  this  prevails  there  will  be  peace  in  the  mind. 
Of  confequence,  when  this  grace  reigns  among 
Chriftians,  there  will  be  focial  pejce.  They  wi!l 
bear  one  another's  burden,  aod  io  fulfil  the  law  of 
Chrifl.  They  will  be  careful  not  to  give  of- 
fence, either  by  real  injuries,  or  unncceffary  differ- 
ences— by  obltinacy  in  theu"  own  opinions  or  a 
contemptuous  treatment  of  the  opinions  of  others. 
They  will  be  flow  to  take  ofllnce.  They  will  not 
creduloufly  ftifpecl,  or  fu-Wenly  relent  injuries, 
nor  magnify  into  crimes  their  neighbors'  trivial  er- 
rors. If  a  variance  bappcrio,  they  will  be  forw.ird 
ro  make  peace,  by  explaining  iheir  milconflruid' 
behavior — by  retracing  th*ir  exceptionable  v.'O.'d:;. 
Pp  4 


6o4  Duties  of  the         [Serm.  XLIX, 

or  aftions — by  liflening  to  overtures  of  accommo- 
dation— bv  accepting  reafonable  conceffions — and 
by  exercifing  forbearance,  where  a  diverfity  of  fen- 
timent  remains.  They  will  ufe  their  friendly  of- 
fices to  compofe  differences  among  others,  and  to 
tu'n  away  the  anger  which  awakens  contention. 
TThey  will  ftudioufly  avoid  that  open  talebearing, 
and  that  ftcret  whifpering,  which  often  feparates  the 
ncarcll  friends. 

Thus  love  produces  peace,  firft  in  thq  breaft 
where  it  dwells,  and  then  in  the  fociety  where  it 
reigns. 

This  fpirit  of  love  brings  religious  comfort. 

Love  is  comfortable  in  its  immediate  feelings, 
and  in  its  pacific  influence.  The  Apoftle  fays, 
*'  If  there  be  any  comfort  of  love,  fulfil  ye  my  joy, 
ihat  ye  be  like  minded."  The  pleafures  of  fociety 
fpring  from  peace  and  love. 

Love  brings  comfort  to  rhe  foul,  as.it  is  an  evi- 
dence of  godly  fmccrity.  "  By  this  we  know  that 
we  have  paffed  from  deaih  to  Mic.  becaufe  we  love 
the  brethren." — "  By  this  fhall  mankind  know  that 
we  are  Chrifl's  difciples,  becaufe  we  love  one  an- 
other." "  In  this  the  children  of  God  are  mani- 
fefl,  and  the  children  of  the  devil  :  Whofoevcr  doth 
not  righteoufncfs  is  not  of  God,  neither  he  that 
joveth  not  his  brother."  "  Let  us  love,  not  in  word 
and  in  tongue,  but  in  deed  and  in  truth — hereby 
wc  know  that  we  are  of  the  truth,  and  fhall  affure 
our  hearts  before  God." 

If  wc  would  enjoy  che  comfort,  we  muft  mainu- 
tain  the  temper  of  religion.  To  look  for  r'  ligious 
comfort  in  any  other  way,  is  contrary  to  the  defign. 
of  the  gofpel.  And  comfort,  that  comes  in  any- 
other  way,  is  dclufive  and  tranfient.  Th3  joy  of 
the  hypocrite  ii.  but  for  a  moment. 

Peace  and  love  come  from  God.  They  are  the 
fruits  of  his  Spirit.  While  we  attend  to  the  pre- 
c(^pts  and  doftrincs  of  t.be  gofpel  for  inftruftionic, 


Serm.  XLIX.]       Chrljlian  Religion,  605 

and  excitement  to  our  duty,  we  muft  pray  for  the 
work  of  the  divine  Spirit  in  our  fouls,  to  form  them 
more  and  more  to  the.  temper  of  peace  and  love, 
and  thus  to  fill  them  with  hope  and  joy. 

The  wifdom,  which  is  pure,  peaceable,  gentle, 
eafy  to  be  intreated,  full  of  mercy  and  good  fruits, 
is  w)  dcm  from  above.  If  we  lack  wifdom,  let  us 
afk  it  of  God,  who  giveth  liberally  and  upbraideth 
not ;  remembering,  that  every  good  gift,  and  every 
perfe6i;  gift  cometh  down  from  above,  from  the  Fa- 
ther of  lights,  with  whom  is  no  variablenefs,  nor 
fhadow  of  turning. 

If  we  of  his  good  will  have  been  begotten  by  the 
word  of  truth,  it  is  that  we  may  be  a  kind  of  firfl- 
fruits  of  his  creatures.  Let  us  therefore  be  fwift 
to  hear,  flow  to  fpeak,  flow  to  wrath  ;  for  the  wrath, 
of  man  worketh  not  the  righteoufnefs  of  God.  And 
let  us  lay  apart  all  fikhinefs  and  fuperfluity  of 
naughtinefs,  and  receive  with  meeknefs  the  ingraft- 
ed word,  which  is  able  to  fave  our  fouls. 

Thus  may  peace  and  love  with  faith  be  multi- 
plied to  us,  from  God  the  Fatjier  and  the  Lord  Je- 
fus  Chn^i.'——— Amm. 


SERMON    L. 


EPHESIAXS  vi.  24. 


Grace  he  xvUh  all  them  that  love  our  Lord  Jffus  Chrijl 
in.  fincerity, 

oT.  PAUL,  though  a  man  of  liberal 
education,  feems  not  to  have  been  expert  in  writ- 
ing the  Greek  charaders ;  for  which  reafon  heufu- 
aily  employed  an  amanuenfis.  lie  fpeaks  of  it  as 
fomcthing  extrao-rdinrfiry  for  him  to  write  with  his, 
own  hand,  a  letter  fo  large  as  that  to  the  Galatians. 
But  though  lie  ufually  di6lated  his  letters  to  a 
Scribe,  yet  he  always  took  care  to  fubjoin  to  them, 
with  his  own  hand,  a  form  of  falutation,  by  which 
the  gcnuinenefs  of  (hem  was  afccrtained.  His  fcc- 
ond  epiftlc  to  the  Thelfalonians  he  thus  concludes, 
"  The  falutation  of  Paul,  101111  mine  own  hand," 
a  hand  well  known,  or  eafy  to  be  known  by  com- 
paring it  with  liis  other  writings,  "which  is  the 
token  in  e\cry  letter,  fo  I  write  :  The  grace  of  our 
Lord  Jcfas  Chrifl  be  with  jou."  When  this  falu- 
tation, in  Paul's.I^and,  was  fecn  at  the  clofe  of  an 
t  pi  file,  It  was  known  that  the  epiflle  was  from, 
him. 

As  Paul,  fo  doubtlcfs  the  other  f,;crcd  writerr;, 
fool:  ir\mcdijte  care  to  piove  their  works  to  be 
f  c  uui."  '.  and  to  p!e\-cin  Ipuiious  writings  fiom  be- 


Serm.  L.]  Chrijlian  Religion.  6oy 

ing  palmed  on  the  churches  under  their  names. 
Hence  we  may  conclude,  that  the  churches  frv»m 
the  beginning,  had  fufficient  evidence,  that  the  fac- 
red  books  were  writttn  by  the  men,  whofe  names 
they  bear. 

The  books  of  the  New  Teftamcnt  appear  to  have 
been  written  in  the  time  wh^n  their  reputed  au- 
thors lived.  Th  y  were  at  that  lime  publicly 
known  and  received  as  the  genuine  works  of  thole 
men.  They  were  acknowledged  as  fuch  in  the 
next  age,  both  by  friends  and  enemies.  They  have 
been  conveyed  to  us  by  an  uninterrupted  leries  of 
vouchers.  They  mull  therefore  be  regarded  as  the 
genuine  works  of  the  men,  to  whom  they  aie  af- 
cribed. 

This  fignature,  which  Paul  affixes  to  his  epiftles, 
fpeaks  the  goodncfs  and  benevolence  of  his  heart. 
*'  The  love  of  Chrift  be  with  you  all."  But  while 
he  wilhes  to  all  the  grace  of  Chrifl;  for  their  eternal 
falvation  he  reminds  them,  that  in  order  to  ob- 
tain this  grace,  they  mufl  love  the  Author  of  it  in 
fincerit3^  "  If  any  man  love  not  cur  Lord  Jefus 
Chrifl,  he  will  be  accurfed  when  the  Lord  (liali 
come/' 

Our  text  leads  us  to  confider,  in  what  rerpe6ljJ 
Ghrift  is  an  objeB  of  our  love — what  it  is  to  love 
him  in  fincerity — how  a  fincere  love  to  Chrifl  will 
difcovcr  itfelf — and  the  bened.Hion  conne6led  with 
this  love. 

L  We  will  confider  on  what  accounts  Chrill  is 
entitled  to  our  love. 

Love,  which  is  the  inclination  and  attachment  of 
the  foul  toward  an  objedl,  fuppofes  an  apprehen- 
fion  of  fomething  which  is  good  and  excellent  in 
that  objetl:. 

Jefus  Chrift  once  dwelt  on  earth,  and  there  wej;e 
thofe  who  law  him  and  beheld  his  glory.  But  he 
is  now  gone  to  the  invifjbh?  wcrld^    on!  we  behold 


6o8  Dutiei  of  the  [Serm.  L* 

him  only  by  faith  :  And  the  ground  of  our  faith  is 
the  exhibition  made  of  him  in  the  gofpel. 

Chrift  is  a  divine  perfon.  The  fcripture  calls 
him  "  the  true  God  ;"  afcribes  to  him  divine  per- 
fections and  works,  and  pays  him  religious  honors. 
Love  to  him,  in  this  view  of  him,  is  the  fame  as 
love  to  God  ;  for,  in  refpeft  of  his  divine  nature, 
*'  He  and  the  Father  are  one." 

The  gofpel  teaches  us,  that  God  was.  manifeft  in 
the  fivfli" — that  "  the  word  was  made  flefh,  and 
^vvelt  with  men" — that  "in  Chrift  dwelt  ihe  ful- 
nefs  of  the  godhead  bodily."  In  the  man  Chrift 
Jefus,  appeared  every  virtuous  quality  which  can 
dignify  and  adorn  human  nature.  Benevolence, 
humility,  condefcenfion,  patience,  refignation,  for- 
titude, contempt  of  the  world  and  a  heavenly  con- 
verfation,  were  confpicuous  in.  his  chara6ler.  In  this 
vizv^  he  is  an  objeft  worthy  of  our  love  :  And  love, 
regarding  him  in  this  charafter,  is  the  fame  "as  love 
to  our  fellow  Chriftians,  only  with  the  diff^erence 
refuLing  from  the  want  of  that  perfection  in  them, 
which  we  contemplate  in  him. 

The  Apoftle  fays,  "  No  man  hath  fecn  God  at 
any  time  ;  the  only  begotten  Son,  who  is  in  the 
bofom  of  the  Father,  hath  declared  him."  As  God 
is  a  Spirit  invifible  to  the  eve  of  fenfe,  we  can  have 
no  dircCl  view  of  him  :  liut  in  Jefus  Chrift,  who 
became  man,  the  divine  charaCler  is  rendered  vifi- 
ble.  Ari  immediate  difplay  of  the  glory  of  God 
would  overpower  our  feeble  nature  :  In  Chrift  the 
glory  of  God  ftiines  upon  us  in  a  fott  and  gentle 
light,  being  kindly  mitigated  in  paffing  through 
the  veil  of  his  flcOi.  He  is  "  the  mighty  God  :" 
But  as  he  appears  in  human  flefh,  the  terrors  of 
divinity  are  prevented.  He,  as  God,  is  full  of 
power  and  juflicc  ;  but,  as  man,  he  can  be  touch- 
ed with  the  feeling  of  our  infirmities.  As  God,  he 
IS  infinitely  above  us  ;  but  as  man,  he  is  familiar 
tij  ns^     The    bright  beani"?    of   divine   glory,    thus 


Serm.  L.]  Chriftian  Religion.  609 

blended  with  the  fofter  rays  of  human  virtue,  ex- 
hibit to  our  view  an  objeft  of  peculiar  amiablenefs 
and  delight. 

Farther  :  Chrill's  mediatorial  offices  entitle  him 
to  our  love. 

A  fenfe  of  our  wants  adds  worth  to  an  objeft 
fuited  to  relieve  them.  An  apprehenfion  of  our 
guilty  and  helplefs  condition  in  ourfelves,  will 
lead  us  to  efleem  and  admire  Chrift  in  the  charac- 
ter of  a  Redeemer.  When  Paul  perceived  the 
vanity  of  that  righteoufnefs  of  his  own,  in  which 
once  he  trufted,  he  could  fuEFer  the  lofs  of  all 
things  to  win  Chrift,  and  be  found  in  him. 

Jefus  is  luch  a  Savior  as  we  jieed.  His  offices 
and  powers  are  adapted  to  our  weaknefles  and  ne- 
ceffitits.  Confcious  of  gui't,  we  m.iy  rely  on  his 
aionement  for  pardm.  Surrounded  with  enemies, 
we  may  apply  to  his  po.ver  for  protedlion.  PreiT- 
ed  with  afflr61ion,  we  may  lean  on  his  grace  for 
fupport.  Feeling  our  weaknefs,  we  may  repair  to 
his  throne  for  help.  Senfible  of  our  unwoi  thinefs, 
we  may  come  before  God  in  his  name.  It  hath 
pleafed  the  Father,  that  in  him  all  fulnefs  fhould 
d'vell  ;  and  of  his  fulnefs  we  may  all  receive  even 
grace  for  grace.  In  this  view  of  Chrift,  as  a  fuffi- 
cient  and  fuitable  Savior,  love  operates  by  com- 
placence and  joy. 

Again  :  Chrifl  is  an  obje6l  of  our  love  on  ac- 
count of  his  kindnefs  to  us.  "  We  love  him,  be- 
caufe  he  firft  loved  us."  *'  We  know  his  grace, 
that,  though  he  was  rich,  yet  for  our  fakes  he  be- 
came poor,  that  we  through  his  poverty  might  be 
rich."  When  we  contemplate  this  heavenly  friend, 
early  covenanting  with  the  Father  to  make  his  foul 
an  offering  for  fin,  and  in  the  fulnefs  of  time  afl'um- 
ing  our  nature,  fubmitting  to  labor  and  forrow, 
enduring  the  contradiction  of  fmners,  bearing  our 
fms  in  his  body,  fuffering  a  dreadful  death  in  our 
place,  rifing  from  the  dead  and  afcending  to  heav- 


6io  Dalies  of  tfie  [S£rm.  L, 

en  as  our  forerunner  and  interceflbr,  fhall  we  not  ad- 
mire fuch  high  and  unexampled  goodnefs  ?  "  Wor- 
thy is  the  Lamb  that  was  flain  to  receive  honor, 
and  glory,  and  bleiTing,  for  he  hath  redeemed  us 
to  God  by  his  blood/'  Love  contemplating  Chrift 
as  a  divine  bencfaftor,  operates  in  a  way  of  grati- 
tude and  hope. 

IL  The  ApoRle  inferts  an  elTential  qualification 
of  love  to  Chrift,  which  is  Jincerity. 

The  fincenty  of  our  love  implies,  that  it  be 
real,  univerfal,  fupremc,  perfevering  and  a6live. 

Our  love  to  Chrid  mull  be  real,  not  pretended. 
There  are  fome,  who,  while  they  profefs  to  efteem 
him,  are  in  heart  enemies  to  him.  True  love  is  a 
temper  conformed  to  his  gofpel,  and  aflimilated  to 
his  charntler.  While  the  love  of  fin  reigns  in  us. 
we  fnall  not  embrace  him  as  one  who  came  to  fave 
us  from  fin.  As  a  Savior  from  miiery  he  may  ap- 
pear defirablc,  but  as  a  Savior  from  fin  he  is  lovc^ 
ly  to  thole  only  who  hate  fin,  and  long  for  deliver- 
ance from  it. 

Our  love  to  Chiift  mufl:  he  univerfal  ;  it  muft 
refpe6l  his  whole  character.  Many,  when  they 
confidcr  him  as  one  who  came  to  ranfom  the  guilty 
from  dclbutlion,  rejoice  in  him,  and  are  pleafed 
iviih  the  thought,  that  luch  a  Savior  has  appeared. 
But  when  they  view  him  as  the  ruler  and  judge  of 
mm,  as  one  wlio  commands  all  men  to  repent, 
xvho  has  revealed  the  wrath  of  God  againfl  all  im- 
penitent finners  ;  their  hearts  rife  againfl  him,  and 
ihcir  invvaid  language  is,  "  We  will  not  hava  this 
TiM'.n  to  rtip^n  over  us."  The  true  believer  regards 
and  loves  Chrifl  in  the  view  in  which  the  gofpel 
<  xhibits  him.  not  only  as  a  redeemer  from  mifcry, 
iait  as  a  teacher  of  righleoufnefs  ;  not  only  as  a 
jiropiiiaiion  for  fin,  but  as  a  pattern  of.  holi:  efs. 
He  not  only  appr;cia"cs  Chrill's  gracious  promiics, 
but  jufiilics  his  awful  threatetjiiigs  ;  and  he  de- 
iircs  as  well  to  be  fan6i)iicd  from  his  pollutions  by 


Serm.  L.]  Chrijlian  Religioiu  6it 

the  influence  of  Chrift's  grace,  as  to  be  faved  from 
wrath  by  the  morit  of  his  blood. 

Sincere  love  to  Chrifl  is  fupreme.  It  gives  him 
the  preference  to  all  earthly  interefts  and  connex- 
ions. Thus  the  Savior  himfelf  has  taught  us,  "  He 
that  loveth  father  or  mother,  fon  or  daughter  more 
than  me,  is  not  worthy  of  me." — "If  any  man 
come  to  me,  and  hate  not,"  or  do  not  comparative- 
ly difelleem  "  his  father,  and  mother,  and  wife,  and 
children,  and  brethren,  and  liftei'S,  yea,  and  his 
own  life  alfo,  he  cannot  be  my  difciplc."  We  mull 
love  Chrill  more  than  thefe. 

Sincere  love  is  perfevering.  It  holds  out  againll 
temptaiions,  lives  amidft,  worldly  cares  and  oper- 
ates in  times  of  affli£lion.  It  is  a  flame,  which  wa- 
ters cannot  quench,  nor  floods  drown.  They 
whom  Chiifl;  owns  as  his  difciples.  are  fuch  as  con- 
tinue in  his  love — fuch  as  abide  in  him,  and  have 
bis  ivoid  abiding  in  them. 

Finally  :  True  love  to  Chrill  is  aBive.  It  is  not 
a  cold  and  indolent  opinion  of  him  ;  but  fuch  a 
fer.fible  regard  to  him  as  inicrefts  the  heart,  and 
influences  the  life.  There  is  "  the  labor  of  love," 
as  well  as  "  the  work  of  faith."  I  proceed  to 
fhew, 

III.  How  fincere  love  to  Chrifl  will  difcover  it- 
fclf. 

This  vvill  make  us  careful  to  pleqfe  him»  Our 
obedience  is  the  proper  evidence  of  a  regard  for  his 
.character.  "  If  a  man  love  me,"  fays  he,  "  he  will 
keep  may  layings  :  He  that  loveth  me  not,  kcep- 
eth  not  my  words.  Ye  are  my  friends,  if  ye  do 
whaifoever  I  command  you." 

This  holy  principle  will  be  accompanied  with 
huviility.  When  we  difcern  the  aroiablenefs  of 
Cbriirs  character,  we  fhall  think  foberly  of  our 
own.  When  we  fee  what  human  nature  was  in 
hini,  we  (hall  be  afhamed  to  think,  what  it  is  in  us. 
Our  value  for    his    favor  will    awaken    a  cautious 


^12  Duties  of  the  [Serm.  L» 

fear,  left  we  fail  of  it.  Paul,  under  the  influence 
of  this  principle,  wasjealous  of  hi*nfelf,  left  by  any 
means  he  Ihould  be  a  caftaway. 

We  are  fond  of  imitating  thofe  whom  we  love. 
If  we  love  Chrift,  we  (hall  follow  his  fteps,  and 
walk  as  he  walked. 

Our  love  to  him  will  animate  us  to  promote  his 
imerell,  and  oppofe  his  enemies.  He  has  purchaf- 
ed  a  church  with  his  blood.  For  the  fake  of  this 
he  is  made  head  over  all  things.  The  enlargement 
of  his  church,  the  increafe  of  converts  to  his  relig- 
ion, the  fpread  and  influence  of  his  gofpel,  the 
p!omotion  of  knowledge  and  holinefs,  peace 
and  charity,  and  the  fuppreffion  of  wickednefs  and 
error,  are  intereds  which  he  much  regards.  To 
advance  thele  interefts,  we  are  to  be  workers  to- 
gether with  him.  We  are  to  profefs  our  fubmif- 
hon  to  his  government,  and  belief  of  his  gofpel. 
We  are  to  bear  teilimony  againfl  the  corrupt  opin- 
ions and  prafiliccs  of  the  world.  We  are  to  em- 
ploy our  infhiencc  for  the  reformation  and  en- 
largement of  his  kingdom,  and  for  the  encourage- 
ment and  confirmation  of  thofe  who  would  join 
themfcivcs  to  it.  We  are  to  Rudy  the  things  which 
make  for  peace,  and  by  which  we  may  edify  one 
another.  Tiius  we  are  to  exprefs  our  love  to  the 
Savior.  When  Peter  profeiTcd  his  love,  Chrift  faid 
to  him,   "  I'eed  my  lambs — iced  my  flieep." 

We  are  to  flicw  our  love  to  the  Savior  by  doing 
good  to  his  nr.edy  bre.ihren  and  friends,  Thefe  we 
have  ah\'ays  widi  us,  and  whenfoever  we  will,  we 
may  do  them  good.  And  the  good  which  wc  do 
to  them,  he  will  accept  aa  done  to  himfelf.  And 
thcfmalleit  chaiity  performed  in  his  name,  will  in 
no  wife  lole  its  reward. 

This  principle  will  cxprcfs  i  felf  in  a  devout  at-- 
ttndance  on  his  ordinances,  efpecially  on  that  which 
he  inilituted  to  awaken  and  perpetua-fe  the  remem- 
brance of  his  dying  love.  As  ablcnt  friends  delight 


Sa!«M.  L.]  Chrijlian  Religion,  Sig 

to  reciprocate  tokens  of  fidelity  and  affeftion,  fo 
the  fincere  difciples  of  Jefus  love  to  maintain  a 
correfpondence  wiih  him  by  a  religious  obfervance 
of  his  day,  and  a  pious  celebration  of  his  vvorlhip. 
They  rejoice  with  thofe  who  fay,  "  Come,  let  us  go 
up  to  the  houfe  of  the  Lord  ;  he  will  teach  us  his 
ways,  and  we  will  walk  in  his  paths."  They  love 
the  afifemblies  of  the  faints,  becaufeChrift  has  prom- 
ifed,  that  he  will  be  in  the  midft  of  them. 

Love  often  looks  beyond  this  world  to  that  glo- 
rious (late,  where  the  Redeemer  is  gone,  and  antic- 
ipates the  happinefs  to  be  enjoyed  in  his  prefence. 
It  is  a  part  of  the  chara£ler  of  the  faints,  that  "they 
love  his  appearing  and  kingdom,  have  their  con- 
verfation  in  heaven,  and  thence  look  and  wait  for 
the  Savior."  Love  to  him  will  indeed  make  us 
willing  to  abide  in  the  flelh,  as  long  as  his  fervice 
requires  ;  and  while  our  minds  are  clouded  with 
doubts,  we  fhall  choofe  to  abide,  becaufe  we  fear 
the  confequence  of  a  departure.  But  whatever  in- 
terefts  call  our  attention  to  this  world,  and  whatever 
fears  darken  our  palTage  to  the  other,  ftiil,  if  love 
reigns  and  operates  in  us,  we  Ihall  efteem  it  good 
to  be  withChrift;  we  fhall  longfor  brighter  difplays 
t)f  his  glory,  and  flronger  evidence  of  our  fmcerity  ; 
we  fhall  afpire  toward  heaven,  fhall  give  diligence 
to  the  full  affurance  of  hope,  and  follow  them,,who 
through  faiih  and  patience  inherit  the  promifes. 
Thefe  are  the  genuine  operations  of  love  toChrifl:. 

IV.  We  will  confider  the  benediction  conne6led 
with  this  temper,  it  is  called  grace,  di  term  of  large 
and  glorious  import.  It  comprehends  all  the  bief- 
fmgs,  which  the  gofpel  reveals  to  the  fons  of  men, 
and  promifes  to  the  faithful  in  Chrift. 

One  great  privilegecontainedin  this  gra.cels  jiifiijz- 
cation  before  God.  Through  faith,  which  works  by 
love,  weare  juflified  freely  by  grace;  and  being  jufti- 
fied  by  faith  w«  havepeace  with  God  through  our  Lord 
Jefus  Chrift,  and  rejoice  in  hope  of  theglorv  of  God, 


<5i4  Duties  of  the  [Serm.  L, 

Another  privilege  is  the  prefence  of  the  Divine 
Spirit.  Chrift  fays  to  his  difciples,  "  If  ye  love 
me,  keep  my  commandments,  and  I  will  pray  the 
Father,  and  be  fliall  give  you  another  comforter, 
even  the  Spirit  of  truth,  whom  the  Father  will  fend 
in  my  name.  He  fhall  abide  with  you  forever." — 
The  Spirit  often  makes  his  vifits  to  finncrs  in  away 
ol^  convidlion  and  awakening.  Hence  Chrift  fays, 
''Beho'd,  1  fland  at  the  door  and  knock;  if  any 
man  h  ar  my  voice  and  open  the  door,  I  will  come 
in  to  him."  But  with  thofe  who  love  him  he  makes 
his  abode  t*  Cvmifoit  ihem  in  their  afilidions,  guide 
them  in  tlieir  d  ubis,  afTiH:  thsm  in  their  duties, 
and  preferv",  them  through  all  their  dangers  unto 
eternal  life.  Chrillhas  promifed,  "They  fhall  never 
pcrifh,  and  nonefliill  ohickthem  out  ot  his  hands." 

The^  who  love  Chrift  have  free  acctfs  to  the 
throne  of  grace,  and  a  promife,  that  they  (hall  be 
heard  and  accepted  there,  "By  him  they  have  ac- 
ce's  by  faith  into  that  grace,  in  which  they  ftand." 
— •'  If  they  abide  in  him,  they  may  afk  what  they 
will,  and  it  fhall  be  done  unto  them."  We  muft 
remember,  however,  that  there  is  a  limitation  of 
the  piomife.  "  If  we  alk  any  thing  according  to  his 
will,  he  heareth  us  ;  and  if  he  hear  us  whatfoever 
we  afic.ive  have  the  petitions  which  wedefire  of  him." 
I'lnallv"  :  Tiiey  who  love  Chrifl  in  fincerity,  will 
icccive  I  he  p/ift  of  a  kappy  immortaliiy.  There  is  a 
crown  of  life,  whicii  the  Lord  has  pipmifed  to 
them,  who  love  him — a  crown  of  righleoufnefs, 
■wliich  he  will  f^ive  to  all  who  love  his  appearing. 
Tins  gr. ice  pafies- all  underflanding.  "Eye  hath 
noi  l<  en.  nor  ear  heard,  neither  have  entered  into 
the  h'Mrt  of  inan  ihe  things,  which  God  hath  pre- 
pared for  them  who  love  him." 

Mow  happy  are  the  fouls,  who  love  our  Lord 
|t'!us  Chrifl  in  finccrilv  !  They  arc  delivered  from 
the  wrath  to  co:ne.  Th^y  are  redeemed  from  the 
riirle  of  the  lav.^  7'Jiev  are  within  the  protcdtion  of 
diMne  grace  and  under  tlic  fecurity  of  an  immutable 


Serm.  L.]  Chrijlian  Religion.  61^ 

promife.  They  will,  indeed,  meet  with  affli6lions, 
while  they  are  in  the  flefli ;  but  all  things  are  working, 
for  their  good,  and  nothing  will  feparate  them  iron? 
the  I've  of  God, which  is  in  Chriftjefus  their  Lord* 
This  happinefs  is  not  confined  to  any  particular 
family,  nation  or  age,  but  extended  to  all  who  lov6 
the  Redeemer.  In  him  there  is  no  diltin6tion  of 
Jew  or  Gentile,  male  or  female,  b  jnd  or  free ;  but 
all  are  one  in  him. 

When  a  certain  perfon,  hearing  Jefus  teach,  ex- 
claimed, "BlelTed  is  file  who  bare  thee,"  he  replied, 
"  Yea,  rather  bleffed  are  they,  who  hear  the  word 
of  God  and  keep  it."  In  his  chara£ler  as  a  Savior, 
he  gave  no  preference  to  his  relatives  according  to 
the  flefli ;  but  declared,  "  Whofoever  fliaH  do  the 
will  of  my  Father  who  is  in  heaven,  the  fame  is 
my  brother,  and  filler  and  mother." 

Let  us  often  place  the  Lord  Jefus  before  our 
eyes,  and  contemplate  his  Spirit,  do6lrines  and 
woiks,  his  fuffcrings,  rerurre6lion  and  interceifion. 
Let  us  view  him  as  reprefented  in  his  word  and  in, 
his  ordinances,  and  by  frequent  cout'erfe  with  hitn 
increafe  and  ftrengthen  our  love  to  him. 

Let  us  prove  the  fincerity  of  our  love  by  obeying 
his  precepts,  promoting  his  interell,  imitating  his 
example,  encouraging  his  friends,,  oppofing  his  en- 
emies, and  attending  on  his  ordinances.  And  let 
us  reiTiCmber,  that  it  is  not  merely  by  calling  him 
our  hojjftif^nd  by  eating  and  drinking  in  his  pref- 
ence,  bTi\^ralher  by 'doing  his  will,  that  we  prove 
the  fincerity  of  our  love,  and  afcertain  our  title  to 
his  kingdom. 

CONCLUSION. 
I  have  now  finiihed  that  feries  of  difcourfes, 
which  I  propofed  to  deliver  to  you  upon  this  rich 
and  excellent  LpiOIe  of  Paul  !0  the  Ephefians.  I 
have  endeavored  lo  explain  fuch  paiGTa ges  as  feeraed 
obfcure.  have  marked  the  connexion  of  one  part 
with  another, and  have  pointed  out  the  inflruOions 
which  the  epiflle  itfelf  naturally  fiiggefled.     I  have 


ihB  Duties  of  the,  i3c,  [Serm.  L» 

imed  to  give  Paul's  fentiments  in  a  plain  and  fa- 
niliar  manner,  and  to  introduce  him  into  the  pul- 
>it  preaching  the  fame  gofpel,  which  he  preached 
n  Ephefus. 

la  the  courfe  of  thefe  meditations,  all  the  great 
io6lrines  and  duties  of  the  chriftian  fyf^^m  have 
come  in  oar  way;  for  the  epiftle  is  a  compendium 
of  th-:  gofpel.  It  teaches  us  the  fall  and  apoftacy 
of  man,  and  God's  purpofe  concerning  his  redemp- 
tion ;  the  chara6ler  of  the  Redeemer,  and  the  man- 
ner in  which  he  executed  his  work;  the  operation 
of  the  divine  Spirit  in  applying  this  redemption  ; 
the  nature  and  defign  of  the  chnftian  church,  and 
of  the  gofp'^l  miniftrv  ;  the  vari')us  duties  which 
we  ovve  to  Gad,  tojefus  Chrift,  to  the  Divine  Spirit, 
to  mmkind,  to  oar  fellow  Chrillians,  and  to  our- 
felves  ;  how  we  fhould  regard  the  things  of  this 
world,  and  the  things  of  the  world  to  come  ;  how 
we  ftiould  conduct  in  our  fecular  calling  and  in  all 
the  particular  relations  of  life  ;  how  we  fhould  be- 
have in  times  of  afHi6lion  and  temptation;  and 
how  we  may  enjoy  the  comforts  of  religion  here, 
and  fecure  the  rewards  of  it  hereafter. 

It  becomes  us  to  inquire,  what  improvement  we 
have  made  in  knowledge  and  piety,  while  we  have 
been  attending  to  this  epiftle,  and  whether  we  have 
more  deeply  imbibed  the  fpirit  and  fentiment,which 
it  has  poured  upon  us. 

In  order  to  the  recolle6lion  of  what'  we  have 
heard,  it  may  be  ufeful,  that  we  fit  down/a'ndread 
over  this  epiftle  with  clofe  attention  and  felf  appli- 
cation, with  fervent  prayer  for  the  guidance  of  that 
Spirit,  which  leads  into  all  truth,  and  with  humble 
concern,  that  our  hearts  may  be  moulded  into  the 
temper  here  defcribed. 

And  God  grant,  that  we  may  abound  more  and 
more  in  knowledge  and  in  all  judgmeiit,  that  we 
may  approve  the  things  which  are  excellent,  and 
may  be  fincere  and  without  offence  until  the  dajr 
of  Chrift. AMEN. 


LMVLRSITV   Ol-    CALIFORNIA,   LOS   ANGELES 
THE  UNIVERSITY  LIBRARY 

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^^^^95  Lathrop  - 
I^34v  A  view  oT~the 
doctrines  and 
duties  of  the-Chris^B^ 
religion . 


UC  SOUTHERN,  RFGIONAl  [iRRiRv  i:e.nni 


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